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Bayard,  Samuel,  1767-1840. 
Letters  on  the  sacrament  of 
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RECOMMENDATIONS. 


We  arc  pleased  to  learn  that  a  new  edition  of  "  Letters 
on  the  Sacrament  of  the  Lord's  Supper,'^  by  Samuel  Bay- 
ard, Esq.,  a  ruling-  elder  in  the  Presbyterian  Church  at 
Princeton,  New  Jersey,  is  called  for.  It  was  first  pub- 
lished about  sixteen  or  seventeen  years  ago,  and  was  re- 
garded as  a  very  useful  present  to  that  portion  of  the  reli- 
gious  community,  for  the  benefit  of  wJiich  it  was  intended. 
The  work  being  now  out  of  print,  the  venerable  author 
has  been  requested  to  allow-  a  new  impression  for  public 
use.  We  are  pleased  to  find  that  he  has  agreed  to  comply 
with  this  request,  and  that  a  revised  and  improved  edition 
may  soon  be  expected  to  issue  from  the  pres».  We  can 
freely  recommend  this  manual  as,  in  our  oi>Jfiion,  adapted 
to  do  much  good.  V^ 

SAMUEL  MILLER. 

JAMES  CARXAHAN. 

A.  ALEXANDER. 

B.  H.  RICE. 

The  following  is  an  extract  from  a  review  of  Judge 
Bayard's  "  Letters  on  the  Sacrament  of  the  Lord's  Sup- 
per," by  the  Rev.  Dr.  Ashbel  Green,  editor  of  the  Chris- 
tian Advocate,  {see  vol.  i.  p.  180.) 

In  relation  to  this  work  on  the  Sacrament,  this  able 
reviewer  observes — "  It  is  a  book  which,  in  our  judgment, 
is  not  only  calculated  to  make  the  reader  think  favourably 
of  the  writer,  but  one  that  may  be,  and  we  trust  will  be, 
read  with  great  personal  benefit  by  all  who  peruse  it.  Take 
it  altogether,  (and  we  mean  that  it  peculiarly  needs  to  be  so 
taken,)  and  it  is  calculated  to  promote  the  scriptural  edifi- 
cation of  professors  of  religion,  of  the  most  established 
standing  within  the  Christian  Church.  It  is  calculated  to 
warm  their  hearts,  to  enliven  their  devotional  feelings, 
and  to  give  tJiem  a  deep  and  tender  sense  of  their  obliga' 
tions.  To  those  for  whom  it  was  specially  and  immedi- 
ately intended,  to  such  as  are  unduly  fearful  of  approach - 

9, 


RECOMMENDATIONS. 

ing-  the  Lord's  table,  and  to  all  yoiin^  communicants,  it  is 
fitted  to  be  still  more  useful.  They  will,  we  should  suppose, 
be  hardly  able  to  read  it  without  sensible  and  lasting  bene- 
fit.    To  their  perusal  we  cordially  recommend  it." 

At  the  close  of  his  remarks,  the  reviewer,  after  point- 
ing out  certain  errors,  which  he  hopes  in  a  second  edition 
will  be  corrected,  says  : 

"  We  have  pointed  out  these  errors,  or  what  we  esteem 
such,  in  hopes  that  if  a  second  edition  of  this  work  should 
be  called  for,  the  author  may  be  induced  carefully  to  re- 
vise  the  whole.  So  good  a  book  as  we  consider  this  to 
be,  ought  to  be  rendered  as  perfect  as  the  author  can 
make  it." 

Extract  of  a  letter  from  the  Rev.  Dr.  Samuel  B.  Hoio, 
Pastor  of  the  Reformed  Dutch  Churchy  at  New  Bruns- 
ii;ick,  to  the  Rev.  B.  Rice,  D.  D. 

Rev.  and  Dear  Sir: — During  the  late  revival  in  the 
congregation  of  which  I  am  Pastor,  I  found  great  assist- 
ance from  "  The  Letters  on  the  Lord's  Supper,  by  S. 
Bayard,  Esq.,"  a  ruling  elder  in  your  church.  They  give 
that  information  which  it  is  important  for  young  converts 
to  receive,  and  were  very  useful  in  removing  unnecessary 
doubts.  I  understand  that  the  work  can  with  difficulty 
be  procured,  and  that  nearly  all,  if  not  all,  the  first  edi- 
tion, is  sold.  Will  you  pardon,  my  dear  sir,  the  liberty  I 
take  in  dropping  to  you  a  few  lines,  to  ask  whether  Mr. 
Bayard  cannot  be  induced  to  publisli  a  second  edition. 
By  so  doing,  I  think  he  would  benefit  the  Church,  and  aid 
the  cause  of  true  piety.  You  will  much  oblige  me  if  you  wiU 
present  this  subject  to  Mr,  Bayard.  In  my  humble  opin- 
ion, the  favourable  reception  which  the  book  has  already 
experienced,  its  real  excellence,  and  the  commendation 
which  has  been  bestowed  on  it  by  competent  judges,  not 
only  warrant,  but  call  for  another  edition. 

With  the  highest  esteem  and  respect, 
Yours  truly, 

SAMUEL  B.  HOW. 


LETTERS 


sJ^^n^^^i^ 


SACRAMENT 


OF  THE 


LORD'S   SUPPER. 


v^' 


BY  SAMUEL  BAYARD,  Esq. 
A  Ruling  Elder  in  the  Presbyterian  Congregation  at  Princeton,  X.  J. 


SECOND  EDITION,  REVISED  AND  IMPROVED. 
TO    WHICH  IS  ADDED 

AN    APPENDIX. 


PHILADELPHIA: 
WILLIAM    S.    MARTIEN. 

1840. 


^JJu^*v^ 


Entered  according-  to  the  act  of  Congress,  in  the  year 
1639,  by  William  S.  Martien,  in  the  office  of  the 
Clerk  of  the  District  Court,  for  the  Eastern  District 
of  Pennsylvania. 


CONTENTS. 

Preface.  .  .  .  .  .  17 

Introduction.  .  .  .  .  19 

Letter  I. 

Obstacles  to  making  an  open  profession  of  Christianity,  by 
participating   of  the  Lord's  Supper.  -  25 

Letter  II. 

The  solemnity  of  this  ordinance — held  in  the  highest  rev- 
erence by  the  great  body  of  professing  Christians.      27 

Letter  III. 

Whether  the  will  of  God  in  regard  to  this  ordinance  is 
clearly  announced.   ....  29 

Letter  IV. 
The  origin  of  this  ordinance,  divine.   -  -  32 

Letter  V. 

Other  grounds  of  obligation — the  infinite  love  and  conde- 
scension  of    the   Saviour — our    own    happiness.         37 

Letter  VI. 

The  circumstances  in   which  this  ordinance  was  insti- 
tilted.  .....  40 

Letter  VII. 

Christians  in  tlie   first  age  of  the  Church  observed  this 
ordinance  with  delight.        -  .  .  43 

Letter  VIII. 

Objections  to  receiving  this  ordinance — want  of  due  pre- 
paration— this  difiiculty  removed.    -  -  45 

Letter  IX. 

Other  objections  urged   against   partaking  of  the  Lord's 
Supper.          -  .  -  -  -  51 


14  CONTENTS. 

Letter  X. 

The  same  subject  continued.    -  -  -  56 

Letter  XI. 

A  passage  from  the  6th  chapter  of  St.  Paul's  Epistle  to 
the  Hebrews,  4th,  5th  and  6th  verses  explained.  61 

Letter  XII. 

A  third  passage  alarming  to  timid  Christians  from  St. 
Paul's  Epistle  to  the  Hebrews,  (chapter  x.  26,  27.)  ex- 
plained.       ...  -  -  68 

Letter  XIII. 
The  nature  of  the  unpardonable  sin  explained.  72 

Letter  XIV. 

On  the  several  descriptions  of  persons  who  ought  not  to 
be  admitted  to  this  ordinance.  -  -  77 

Letter  XV. 
General  scruples  suggested  and  removed.         -  85 

Letter  XVI. 

Further  difficulties  suggested — Ignorance  of  the  nature 
and  origin  of  this  ordinance.  -  -  90 

Letter,  XVII. 

An  historical  review  of  the  circumstances  that  led  to  the 
institution  of  the  Passover.  -  -  96 

Letter  XVIII. 
The  Sacrament  of  the  Lord's  Supper  to  be  considered  as 
the  Christian  Passover.      -  -  -  100 

Letter  XIX. 

The  nature  and  design  of  the  Lord's  Supper  further  illus- 
trated.        -  -  -  -  -  107 

Letter  XX. 

The  subject  of  Sacrifice  and  atonement  further  consi- 
dered. -  -  -  -  •  115 

Letter  XXI. 
On  the  necessity  of  the  Lord's  Supper.  -  121 

Letter  XXII. 
The  benefits  of  the  Lord's  Supper  considered.  120 


CONTENTS.  15 

Letter  XXIII. 
The  same  subject  continued.  -  -  136 

Letter  XXIV. 

On  the  duties  to  be  observed  prior  to  an  admission  to  the 
Lord's  Supper.        -  -  .  .  142 

Letter  XXV. 

Duties  incumbent  on  professing  Christians  at  the  Lord's 
Table.         .  -  .  .  147 

Letter  XXVI. 

Duties   subsequent  to  a  participation  of  the  Lord's  Sup- 
per. .  .  .  -  .  153 

Letter  XXVII. 
This  subject  pursued.  -  -  -  161 

Letter  XXVIII. 

The  subject  resumed.     The  necessity  of  adding  watchful- 
ness to  prayer.        -  -  -  -  169 

Letter  XXIX. 

On  the  benefits  and  consolations  attending   the  worthy 
celebration  of  this  ordinance.  -  -  177 

Letter  XXX. 

A  short  recapitulation  of  the  substance  of  the  preceding 
letters.        -  -  -  -  -  185 

A  Prayer.     ...  -  -  197 

A  Prayer,  by  Rev.  John  Logan.        -  -  201 

Appendix.      .....  207 


PREFACE 

TO   THE    SECOND    EDITION. 

The  first  edition  of  this  work  met  the  approba- 
tion of  some  of  the  first  theologians  in  the  United 
States — of  the  late  learned  and  liberal  Rector  of 
St.  Mary's  Church  of  Burlington,  Dr.  Charles  H. 
Wharton ;  of  Drs.  Green,  Miller,  and  Alexander, 
of  the  Presbyterian  Church ;  of  Dr.  Samuel  B. 
How,  of  the  Dutch  Reformed  Church ;  and  also 
of  the  late  excellent  John  Jay,  and  Robert  Troup, 
pious  and  judicious  Episcopalian  laymen;  whose 
favourable  opinion  ought  to  be  decisive  on  any 
work  they  have  read  with  attention. 

In  the  present  edition  such  parts  of  these  letters 
as  were  not  approved  by  Dr.  Green  in  liis  review 
of  this  work,  have  been  omitted,  excepting  what 
relates  to  the  "  unpardonable  sin."  On  this  sub- 
ject the  author  has  ventured  to  difi'er  from  his 
venerable  friend,  and  believes  that  the  current  of 
authority,  the  opinions  of  the  most  eminent  of 
modern  commentators,  are  clearly  accordant  with 
the  sentiments  on  this  subject  stated  in  the  letters 
on  the  Sacrament.  His  views  on  this  point  will 
be  found  in  the  Appendix  to  this  work. 

The  main  design  of  these  Letters,  the  object 


18  PREFACE. 

chiefly  for  which  they  were  written  was,  to  encou- 
rage and  persuade  timid,  hesitating  and  desponding 
converts,  particularly  the  young,  to  "  come  boldly 
to  the  tlirone  of  grace  that  they  might  obtain  mercy, 
and  find  grace  to  help  in  time  of  need." 

That  they  have  been  attended  with  this  happy 
effect  in  many  instances,  the  author  has  had  the 
satisfaction  to  learn  from  various  quarters.  Heaven 
grant  that  the  same  blessed  result  may  attend  the 
publication  of  the  present  edition. 

The  reader  will  find  nothing  sectarian  in  this 
work.  It  is  calculated  for  orthodox  Christians  of 
every  denomination.  It  is  hostile  to  the  opinions 
of  the  Unitarian  and  Socinian,  of  Neologists  and 
Rationalists;  of  all  who  deny  "the  Lord  who 
bought  them,"  and  of  all  who  disbelieve  the  doc- 
trines of  Christ's  divinity ;  of  his  meritorious 
death,  and  his  imputed  righteousness.  On  these 
points,  the  author  most  heartily  agrees  with  the 
sentiments  of  Professor  Hodge,  in  his  admirable 
work  on  the  Epistle  to  the  Romans. 

These  sentiments  have  not  been  adopted  without 
much  attention  and  close  examination;  but  after  a 
careful  perusal  of  the  Scriptures  for  more  than  half 
a  century,  the  author  (now  in  his  seventy-third 
year)  finds  himself  more  confirmed  in  his  judg- 
ment that  they  are,  beyond  all  doubt,  the  pure  and 
genuine  doctrines  of  the  sacred  Scriptures. 


INTRODUCTION. 


The  following  Letters  are  intended,  not  for  the 
information  of  the  learned,  but  for  the  assistance 
of  plain  serious  Christians.  They  are  designed  to 
assist  persons  whose  piety  is  associated  with  that 
tenderness  of  conscience,  which  deters  them  from 
coming  to  the  Sacrament  of  the  Lord's  Supper,  by 
suggesting  scruples  that  have  no  just  foundation  in 
the  sacred  Scriptures.  Persons  of  this  character, 
whose  reading  has  been  almost  exclusively  con- 
fined to  the  Bible,  and  to  a  few  books  of  a  practi- 
cal nature,  are  often  led  into  a  misapprehension  of 
the  true  meaning  of  some  difficult  passages  in  the 
sacred  volume,  from  not  having  access  to  the 
means  of  correct  information.  They  are  perhaps 
anxious  to  conform  to  an  acknowledged  duty  ;  but 
think  it  safer  to  abstain,  than  to  encounter  the 
perils  which  they  apprehend  from  an  unworthy 
participation  of  this  sacred  ordinance.  To  relieve 
minds  of  this  description,  from  scruples,  at  once 
painful  and  unfounded,  was  the  chief  motive  that 
led  to  the  composition  of  the  following  letters. 
But  this  is  not  the  whole  that  has  been  here 


20  INTRODUCTION. 

attempted.  The  investigation  of  the  true  meaning 
of  certain  passages  in  the  Epistles  of  St.  Paul,  has 
led  to  a  statement  of  the  obligations  which  should 
influence  all  true  believers,  to  obey  the  injunction 
of  our  Lord  in  coming  to  this  ordinance.  It  has 
led  also  to  a  designation  of  several  classes  of  per- 
sons, whose  principles  or  deportment,  do,  or  ought 
to  exclude  them  from  this  feast  of  love.  A  view 
is  then  taken  of  the  nature  and  design  of  this 
Sacrament,  and  some  observations  added  on  the 
duties  it  exacts,  the  benefits  it  confers,  and  the 
consolations  it  is  calculated  to  produce. 

Such  is  the  aim  of  the  following  work.  Should 
it  have  the  effect  of  dissipating  the  doubts  and 
scruples  even  of  a  small  number  of  pious,  but 
timid  believers ;  should  it  but  in  a  few  instances, 
serve  to  enlighten  and  edify  intelligent  and  devout, 
though  unlearned  readers,  it  will  amply  repay  the 
research  and  labour  it  has  occasioned. 

Nor  let  it  be  deemed  presumptuous  in  a  layman 
to  undertake  a  task  which  many  may  be  disposed 
to  think  belongs  exclusively  to  professed  theolo- 
gians. Had  the  work  been  intended  only  for 
professors  or  students  of  theology,  this  objection 
would  have  been  just  and  valid ;  but  as  it  is  design- 
ed for  the  use  of  classes  of  Christians,  who  have 
neither  the  means  of  obtaining  that  diversified 
knowledge  which  lies  scattered  over  the  pages  of 
learned  commentators,  nor  leisure,  from  the  neces- 
sary business  of  life,  to  remove  their  doubts,  this 


INTRODUCTION.  21 

circumstance   it  is  hoped  will   apologize  for  the 
present  undertaking. 

There  is,  however,  a  better  reason  for  such  a 
work,  than  even  the  one  now  assigned.  On  the 
subject  of  religion,  with  many  persons  the  pro- 
ductions of  a  layman  have  more  influence  than 
those  of  a  clergyman.  The  one  writes,  they  say, 
from  professional  interest  or  prejudice ;  but  the 
other  must  write  or  speak  on  this  subject  from 
personal  conviction,  or  from  sincere  attachment  to 
the  cause. 

An  excellent  writer  in  defence  of  revealed  reli- 
gion, in  speaking  of  Mr.  Wilberforce's  "  Practi- 
cal Fieiv,''  observes:  "If  we  had  a  number  of 
such  able  and  faithful  labourers  in  the  cause  of 
Christianity,  among  the  laiti/,  much  good  might 
be  expected  to  result  from  their  endeavours.  Men 
of  this  description  are  peculiarly  called  upon  in 
the  present  day,  when  infidelity  is  making  such 
rapid  advances,  to  exert  themselves  in  every  possi- 
ble ivay,  to  stop  the  torrent  of  iniquity,  which  is 
ready  to  bear  dov/n  all  before  it."* 

And  elsewhare,t  he  urges  this  point  more 
warmly.  "  Learned  laymen  especially,"  says  he, 
*'  should  come  forward  in  vindication  of  the  gos- 
pel; since  every  thing  which  proceeds  from  the 
clergy  on  religion,  is  supposed  to  spring  from  a 
self-interested  source.    Wilberforce  has  done  him- 

*  Simpson's  Plea  for  Religion,  p.  247.       t  Page  33L 


22  INTRODUCTION. 

self  much  honour.  He  is  a  bold  and  able  advo- 
cate for  a  much  injured  cause.  No  less  so,  is 
Mrs.  Hannah  Moore.  She  is  a  credit  to  her  sex, 
and  a  blessing  to  her  country.  It  is  scarcely  pos- 
sible, however,  for  authors  on  this  subject,  to  be 
too  numerous.  We  are  not  wanting  in  clerical 
writers,  but  those  who  have  treated  on  subjects 
purely  religious,  among  other  ranks  of  society, 
are  comparatively  few." 

In  accordance  with  the  foregoing  extract,  from 
the  Rev.  Mr.  Simpson's  "  Plea  for  Religion,"  are 
the  following  just  and  striking  observations,  taken 
from  an  excellent  discourse,  by  the  Rev.  Dr. 
Green,  late  president  of  New  Jersey  College.  In 
his  sermon  on  "  The  union  of  piety  and  science," 
he  observes : 

"  But  I  fear  I  have  referred  too  much  to  the 
clergy,  in  what  I  have  said.  It  is  the  union  of 
science  with  piety  in  the  laity,  which  often  has  an 
influence  not  less  propitious  in  the  promotion  of 
religion,  as  w^ell  as  in  the  concerns  of  civil  society. 
Removed  from  all  suspicion  of  professional  mo- 
tives, of  all  zeal  to  support  that  which  supports 
himself,  when  a  layman  of  genius  and  erudition, 
who  is  also  distinguished  for  piety,  comes  forward 
to  plead  the  cause  of  religion,  he  does  it  with 
immense  advantage. 

"  The  fact  itself  goes  far  to  shut  the  mouth  of 
infidelity.  It  can  no  longer  utter  the  stale  cry  of 
'  priestcraft ;'  or,  ♦  the  man  is  following  his  trade. 


INTRODUCTION.  23 

and  writing  for  his  bread.'     One  secular  man  of 
great  parts    and  learning  may,    on  this   account, 
serve  the  cause   of  Christ,  beyond  many  in  the 
sacred  office.     Who  can  estimate  the  evils  that 
have  been  prevented,  and  the  good  that  has  result- 
ed, from  such  men  appearing  on  the  side  of  reli- 
gion, as  Grotius  and  Boyle,  and  Hale  and  Selden, 
and  Newton  and  Pascal,  and  Boeriiaave  and  Addi- 
son,  and  Euler,   and  Haller,   and  Johnson,   and 
Bonnet,   and  Beattie,    and  Jones,  and   the   titled 
Teignmouth,  more  truly  ennobled  by  his  office 
and  services,  as  president  of  the  British  and  Fo- 
reign Bible  Society,  than    if  a  crown  had  been 
added  to  his  coronet. 

"  But  in  characters  of  far  less  eminence  than 
these,  in  common  cases,  where  liberally  minded 
and  liberally  educated  laymen  are  noted  for  piety, 
their  example  and  influence  are  often  inestimably 
precious.  At  the  bar,  on  the  bench,  in  the  camp, 
in  the  navy,  or  in  the  compting-house,  they  may 
do  more  good  than  many,  who  enter  the  sacred 
desk:' 

In  Europe,  many  laymen,  eminent  for  their 
piety  and  their  learning,  have  already  maintained 
the  cause  of  revealed  truth,  with  intelligence  and 
zeal.  In  the  United  States,  a  very  small  number 
of  this  description  have  as  yet  arisen,  since  from 
colonists  we  became  an  united  and  independent 
nation.  But  the  time  is  fast  approaching,  when 
pious  laymen,  obtaining  leisure  by  the  accumula- 


24  INTRODUCTION. 

tion  of  property,  and  emulous  of  the  example  of 
such  men  as  Locke,  of  West,  of  Addison,  of  Wil- 
berforce,  or  of  Teignmouth,  we  trust  will  come 
forward,  in  defence  of  that  system  of  revealed 
truth,  which  constitutes  the  chief  happiness  of  the 
present  life,  and  is  the  pledge  of  surer  and  higher 
felicity  in  the  life  to  come.  Already  in  the  ranks 
of  sacred  literature,  we  recognize  the  venerable 
names  of  a  Boudinot,  a  Galloway,  and  a  Thomson. 
Pursuing  their  footsteps,  may  numbers  of  Ameri- 
can laymen  regard  it  as  their  highest  honour  to 
serve  the  cause  of  religion  by  their  pen,  as  well 
as  by  their  example;  remembering  that  "they 
that  be  wise,  shall  shine  as  the  brightness  of  the 
firmament;  and  they  that  turn  many  to  righteous- 
ness, as  the  stars  for  ever  and  ever." 


SACRAMENT 

OF    THE 

LORD'S     SUPPER. 

LETTER  I. 

My  Dear  Friend — I  sincerely  sympathize  with 
you  in  your  present  difficulties.  That  you  have 
long  cherished  a  desire  to  partake  of  the  Lord's 
Supper  ;  that  you  have  felt  it  a  duty  to  obey  the 
solemn  injunction  of  that  Saviour  who  said  "Do 
this  in  remembrance  of  me  ;"  that  you  have  anx- 
iously sought  by  inquiry,  by  reading,  and  by 
prayer,  to  overcome  those  obstacles  that  have  op- 
posed your  taking  a  place  at  the  table  of  the  Lord 
among  his  professed  disciples,  I  have  no  reason  to 
doubt.  Still,  however,  you  hesitate.  You  cannot 
come  to  the  resolution  of  making  a  public  profes- 
sion of  your  faith,  by  a  participation  of  those  em- 
blems which  "show  forth  the  death"  of  your 
ascended  Saviour.  You  postpone  the  discharge  of 
this  important  duty,  I  know,  not  from  any  want  of 
respect  to  the  ordinance  ;  not  from  contempt  of  the 
authority  that  enjoins  it;  nor  from  any  doubt  of 
its  salutary  influence  on  the  temper  and  conduct  of 
real  Christians;  but  from  a  diffidence  of  your  own 
state  ;  from  a  dread  of  "  eating  and  drinking"  tm- 
worthily^  and  thus  of  incurring  greater  guilt  than 
by  abstaining  altogether  from  the  ordinance.  Your 
scruples,  you  say,  are  confirmed  by  the  evident 


26  THE   SACRAMENT  OF 

meaning  of  certain  passages  in  the  writings  of  an 
inspired  apostle ;  and  until  your  views  on  these 
subjects  are  changed,  you  contend,  that  consistently 
with  the  light  you  now  enjoy,  and  the  regard  you 
owe  to  the  dictates  of  conscience,  you  cannot  ven- 
ture publicly  to  array  yourself  under  the  banner  of 
the  cross. 

I  must  acknowledge,  my  dear  friend,  that  your 
scruples  are  not  groundless.  That  you  should 
hesitate  and  consider  well  a  subject  that  concerns 
your  everlasting  welfare ;  that  you  should  cau- 
tiously enter  on  a  path  from  which  you  cannot  re- 
cede without  injury  to  your  character,  and  much 
personal  suffering;  this  is  not  a  matter  of  surprise; 
and  that  you  should  misapprehend  certain  passages 
of  Scripture  which  for  ages  have  been  a  stumbling 
block  to  multitudes  of  sincere,  but  unenlightened 
Christians,  is  more  a  subject  of  regret,  than  of 
wonder. 

The  apostle  Peter  himself,  speaking  of  some 
passages  in  the  writings  of  the  apostle  Paul  says, 
"  as  also  in  all  his  epistles,  speaking  in  them  of 
these  things  ;  in  whii-h  are  some  things  hard  to  he 
understood,  which  they  that  are  unlearned  and 
mistable  wrest,  as  they  do  also  the  other  Scrip- 
tures, unto  their  own  destruction."   (2  Pet.  iii.  16.) 

On  a  subject  so  inieresting  to  your  peace  of 
mind  you  ask  my  assistance.  It  is  a  request  that 
I  cannot  refuse,  however  imperfect  my  information, 
or  however  slender  my  qualiticalion  for  the  task 
may  be.  I  cannot  decline  contributing  according  to 
the  measure  of  my  ability,  whatever  may  have  a 
tendency  to  promote  ynur  spiritual  welfare.  My 
hope  and  prayer  is,  that  the  seed,  although  sown 
by  an  unskilful  hand,  may  spring  up  in  your  own 
heart,  and  in  the  hearts  of  others,  and  may  bear 
fruit,  "some  an  hundred  fold,  some  sixty,  and 
some  thirty."     I  am  yours,  &c.  S.  B. 


THE  lord's  supper.  27 


LETTER  II. 

My  Dear  Friend — The  ordinance  of  the  Lord's 
Supper,   is  indeed  a  solemn   rite  :  it  has  always 
been  so  regarded   since  its   first  institution.     The 
primitive  Christians  considered  it  as  a  test  of  dis- 
cipleship.     For  centuries  after  their  Lord's  ascen- 
sion, they  commemorated   his  sufferings   and  his 
love,  in  this  sacred  ordinance,  with  the   return  of 
every  Lord's  day.     It  served  to  awaken  their  zeal, 
to  confirm  their  faith,  and  to  sustain  their  fortitude, 
amidst  the  dangers  that  encompassed  them  ;  and 
in  the  prospect  of  those  sufferings,  and  of  that  mar- 
tyrdom, which  at  many  periods  was  the  inevitable 
consequence  of  a  public  profession  of  Christianity. 
This  orditiance,  though  rejected  by  some  religious 
denominations,  and   too   mucli   neglected   by  indi- 
viduals who  call  themselves  Christians,  is  still  enti- 
tled to  the  highest  veneration  of  all  devout  believers. 
But  you  inquire,  "  Is  a  participation  of  it  essential 
to  salvation?  do  we  forfeit  heaven  by  refusing  to 
partake  of  this  ordinance  ?"     Assuredly  not.     It  is 
nowhere  asserted   in  the   Scriptures  that  without 
such    participation,   we   cannot   be  saved.       Our 
Divine  Legislator  has  not  put  this  rite  on  tlie  same 
footing   with   Repentance,   Faith,  and    Obedience. 
Yet  unquestionably,  great   guilt  may  be  incurred 
by  refusing  obedience  to  the  command  that  enjoins 
it.    "  If  any  man  love  me,"  says  the  Saviour,  "  he 
will  keep  my  commandments."     The  servant  who 
knew  his   Lord's  will,  and  did  it  not,  was  to  be 
beaten  with  many  singes.     "  Therefore,"  says  the 
apostle  James,  '*to  him  Xh-^i  knoweth  to  do  good 
and  doeth  it  no^  to  him  it  is  sm."   (James  iv.  17.) 
We   shall    be  judged  without  doubt   according  to 
the  measure  of  light  we  have  enjoyed.     If  but  one 
talent  has  been  confided  to  us,  we  shall  not  be 


28  THE   SACRAMEiNT   OF 

required  to  account  for  the  use  of  ten.  If  the  love 
of  "  God  manifest  in  the  flesh,"  so  clearly  set  forth 
in  this  sacred  institution,  is  often  presented  to  our 
view ;  and  if  at  the  same  time  we  have  the  oracles 
of  truth  in  our  hands  to  consult  and  study;  if  to 
these  be  added,  public  instruction  from  the  autho- 
rised ministers  of  the  gospel,  and  the  opportunity 
of  consulting  able  expounders  of  the  Scripture;  and 
if,  notwitstanding  all  these  aids,  we  refuse  to  in- 
quire into  our  duty,  or  to  obey,  when  we  have  un- 
derstood it;  can  we  persuade  ourselves  that  we 
are  altogether  guiltless  ?  I  must  confess  that  there 
is  some  apology  for  those  who  sin  through  defect 
of  light,  or  of  understanding.  The  apostle  Paul 
acknowledges  that  although  he  "  was  a  blasphemer 
and  persecutor  and  injurious,"  yet  he  obtained 
mercy,  because  "  he  did  wignorantly  in  unbelief." 
(1  Tim.  i.  13.)  But  where  an  enjoined  duty  is 
neglected,  or  a  known  commandment  is  wilfully 
disobeyed,  such  disobedience  obviously  merits  re- 
prehension or  punishment.  Even  to  an  earthly 
parent  or  magistrate,  would  not  such  a  disposition 
be  considered  as  clear  evidence  of  a  refractory 
spirit,  and  call  for  punishment  at  once  prompt  and 
effective  1 

And  will  any  one  cherish  the  sentiment,  that 
because  our  Sovereign  Legislator  and  Judge  is  be- 
yond our  view,  he  knows  not  our  thoughts  or 
actions,  and  will  not  bring  us  into  judgment 
for  what  we  now  do  ?  Can  we  recognize  his  om- 
niscience, and  not  feel  persuaded  that  while  he 
approves  every  act  of  faitli  and  obedience,  he  will 
also  mark  with  disapprobation  every  refusal  of 
obedience  to  his  commands  ;  every  instance  of  dis- 
respect to  his  authority  ;  and  every  act  of  hostility 
to  his  government?  However  merciful  and  gra- 
cious he  may  be,  it  is  to  the  penitent,  to  the  humble, 
and  obedient,  that  his  mercy  is  peculiarly  promised. 


THE  lord's  supper.  29 

Let  no  one  then  incur  guilt  by  voluntarily  diso- 
beying a  known  command  of  a  Divine  Legislator. 
*'  The  will  of  God,"  says  the  learned  and  excel- 
lent Archbishop  Newcombe,*  ^^ externally  declared^ 
is  a  sufficient  ground  of  moral  obligation  to  all  his 
creatiwes,^^  "  because  an  all-wise  and  absolutely 
perfect  being  can  only  will  what  is  right.  A  clear 
perception  of  duty  must  likewise  induce  an  obliga- 
tion on  every  intelligent  being ;  for  God  has  so 
framed  all  such  that  they  are  a  law  to  themselves, 
thus  binding  them  to  a  particular  mode  of  conduct, 
which  is  ultimately  God's  act  and  will,  made 
known  in  a  different  manner."  I  remain  truly 
yours. 


LETTER  m. 

My  Dear  Friend — The  first  great  question  then 
to  be  settled  is — Has  "  the  will  of  God  been  exter- 
nally declared"  in  regard  to  this  ordinance,  so  as 
to  leave  no  doubt  of  its  being  a  divinely  appointed 
institution  ? 

To  be  fully  satisfied  on  this  subject,  it  is  only 
necessary  to  have  recourse  to  the  account  given  of 
it  by  three  of  the  evangelists,  and  by  the  apostle 
Paul.  St.  Matthew,  who  was  himself  an  eye  wit- 
ness of  all  that  passed  at  the  institution  of  this  rite, 
after  relating  the  manner  in  which  our  Lord  cele- 
brated the  Jewish  Passover  with  his  disciples, 
says,  (ch.  xxvi.  26.)  "  And  as  they  were  eating, 
Jesus  took  bread  and  blessed  (God)  and  brake  and 
gave  to  his  disciples,  and  said,  take,  eat;  this  is 
my  body.    And  he  took  the  cup,  and  gave  thanks, 

*  See  observations  on  our  Lord  as  a  Divine  Instructor, 
page  33. 


30  THE   SACRAMENT   OF 

and  gave  to  them,  saying,  Drink  ye  all  of  it :  for 
this  is  my  blood  of  the  New  Testament,  (or  cove- 
nant) which  is  shed  for  many,  for  the  remission  of 
sins." 

St  Mark's  account  of  the  institution  is  in  these 
words :  "  And  as  they  did  eat,  Jesus  took  bread 
and  blessed  and  brake  it,  and  gave  to  them  and 
said,  Take,  eat ;  this  is  my  body.  And  he  took 
the  cup,  and  when  he  had  given  thanks,  he  gave  it 
to  them,  and  they  all  drank  of  it.  And  he  said 
unto  them.  This  is  my  blood  of  the  New  Testament, 
(or  covenant)  which  is  shed  for  many." 

In  St.  Luke's  gospel,  the  following  account  is 
given: — "And  he  (Jesus)  took  bread,  and  gave 
thanks,  and  brake  it,  and  gave  to  them,  saying, 
This  is  my  body  which  is  given  for  you  :  this  do 
in  remembrance  of  me.  Likewise  also  the  cup 
after  supper,  saying.  This  cup  is  the  New  Testa- 
ment (or  covenant)  in  my  blood  which  is  shed  for 
you." — St.  Paul's  account  of  the  institution  is  re- 
corded in  1  Corinthians,  xi.  23.  "  For  I  have 
received  of  the  Lord,  that  which  also  I  delivered 
to  you,  that  the  Lord  Jesus,  the  same  night  in 
which  he  was  betrayed,  took  bread,  and  when  he 
had  given  thanks  he  brake  it,  and  said.  Take, 
eat;  this  is  my  body  which  is  broken  for  you: 
this  do  in  remembrance  of  meJ'^  After  the  same 
manner  also  he  took  the  cup,  when  he  had  supped, 
saying  "  this  cup  is  the  New  Testament  (or 
covenant)  in  my  blood  :  this  do  ye,  as  oft  as 
ye  drink  it,  in  remembrance  of  me."  "  For," 
adds  the  apostle,  "  as  often  as  ye  eat  this  bread, 
and  drink  this  cup,  ye  do  show  the  Lord's  death 
till  he  come." 

After  attentively  comparing  these  several  ac- 
counts of  the  first  institution  of  the  Lord's  Supper, 
who  can  doubt  of  its  divine  original  ?  who  can 
reasonably  imagine  that  it  was  not  intended  as  a 


THE    lord's    supper.  31 

perpetual  memorial  of  the  example,  the  precepts, 
the  sufferings,  but  above  all,  of  the  atoning  death 
of  our  blessed  Redeemer? 

It  is  true  that  two  of  the  evangelists,  (Matthew 
and  Mark,)  omit  the  injunction  of  our  Lord — 
"This  do  in  remembrance  of  me."  But  it  is  re- 
corded by  St.  Luke,  whose  gospel  was  composed 
several  years  after  the  publication  of  the  two  for- 
mer, and  who  states  in  his  preface  that  he  had 
"  a  perfect  understanding  of  all  things  from  the 
very  first,"  communicated  to  him  by  those  "  who 
from  the  beginning  were  eye-witnesses  of  the 
word."  And  St.  Paul  who  wrote  his  first  epistle 
to  the  Corinthians  about  thirty  years  after  the 
death  of  our  Lord,  and  who  received  his  knowledge 
of  the  institution,  as  he  assures  us,  from  the  Lord 
Jesus  himself,  repeats  the  injunction  from  the  Sa- 
viour, as  well  after  drinking  wine,  as  after  eating 
bread,  in  memory  of  him.  The  declaration  of  the 
apostle  that  "  as  oft  as  we  eat  this  bread  and  drink 
this  cup,  we  do  show  the  "  Lord's  death  till  he 
come,"  evidently  shows  that  the  ordinance  was 
not  only  administered  to  the  Corinthians  thirty 
years  after  the  ascension  of  our  Lord ;  but  that  it 
was  intended  that  it  should  be  continued  to  the 
end  of  time. 

Let  it  not  then  be  imagined,  that  this  ordinance 
was  of  a  temporary  nature  ;  that  our  Lord's  injunc- 
tion was  addressed  to  his  immediate  followers, 
and  not  to  his  disciples  through  the  successive  pe- 
riods of  time,  till  his  second  advent.  I  know  that 
there  is  a  very  respectable  denomination  of  Chris- 
tians who  maintain  this  doctrine.  But  with  equal 
justice  might  they  urge  that  all  the  divine  com- 
mands, all  the  moral  discourses,  the  instructive 
parables,  and  rich  consolations  addressed  to  his 
disciples  at  different  times  during  his  public  min- 
istry, were  also  intended  only  for  his  immediate 


32  THE  SACRAMENT   OF 

followers.  This  is  a  conclusion  they  would  reluc- 
tantly admit,  neither  will  the  great  body  of  Chris- 
tians of  other  denominations  admit,  that  from  the 
very  origin  of  Christianity  to  the  present  day,  the 
believers  in  Divine  Revelation,  would  almost  with 
one  consent  have  agreed  to  observe  as  a  sacred  in- 
stitution,  the  Sacrament  of  the  Lord's  Supper,  had 
they  not  been  assured  that  it  was  a  Divine  appoint- 
ment, and  of  perpetual  obligation.  I  am  truly 
yours,  &c. 


LETTER  IV. 

My  Dear  Friend — Having  now  come  to  the 
conclusion  that  this  holy  ordinance  is  of  divine 
origin  ;  and  that  the  continuance  of  it  was  enjoined 
by  our  Lord  as  a  memorial  of  his  perfect  example 
in  life,  and  of  his  atoning  death  on  the  cross ;  the 
next  important  subject  for  our  consideration  is,  the 
obligation  under  which  his  followers  are  laid,  to 
obey  his  commands.  "  This  do  in  remembrance 
of  me,"  is  not  a  mere  recommendation;  it  is  not  a 
matter  of  advice,  which  we  are  allowed  to  follow 
or  reject,  according  to  the  suggestions  of  our  own 
fancy,  or  the  inclination  of  our  own  wills.  It  is 
imperative  and  obligatory  on  all  who  acknowledge 
themselves  to  be  Christians  in  fact  as  well  as  in 
na)7ie. 

To  this  injunction  we  owe  a  prompt  obedience 
on  various  grounds — 1.  It  is  from  the  Creator  ^ 
the  Universe.  "In  the  beginning"  says  St.  John 
"  was  the  Word,  and  the  Word  was  with  Godi 
and  the  Word  was  God:  all  things  were  made  b^^i 
him,  and  without  him  was  not  any  thing  made  tha| 
was  made."  (John  chap.  i.  1 — 3.) — The  apostl 
Paul  declares  (Eph.  iii.  9.)  that  "  God  created  a" 


THE  lord's  supper.  33 

things  by  Jesus  Christ;"  "by  whom  also  he 
made  the  worlds."  (Heb.  i.  2.)  And  the  same  apos- 
tle more  fully  slates;  "For  by  h\m{J€si(S  Christ) 
were  all  things  created  that  are  in  heaven  and  that 
are  in  earth,  visible  and  invisible,  whether  they  be 
thrones  or  dominions  or  principalities  or  powers  ; 
all  things  were  created  by  him  and  for  him." 
(Coloss.  i.  16.)  2.  This  command  is  from  that 
Supreme  Legislator,  whose  will  is  a  rightful  law 
to  every  created  intelligence.  "  There  is  one 
lawgiver"  {or  Legislator  as  in  the  French  version) 
says  the  aposUe  James,  "  who  is  able  to  save  and 
to  destroy."  (James  iv.  12.) 

In  the  bosom  of  every  rational  being  wlio  has 
attained  the  age  of  moral  agency,  he  has  implanted 
the  principle  of  conscience,  which  under  the  gui- 
dance of  the  understanding  is  a  rule  of  action. 
''For" — says  the  apostle  Paul  in  his  epistle  to  the 
Romans,  (chap.  ii.  14,  15.)  "when  the  Gentiles 
which  have  not  the  law,  do  by  nature  the  things 
contained  in  the  law,  these  having  not  the  law,  are 
a  laiv  to  themselves :  which  show  the  work  of 
the  law  written  in  their  hearts ;  their  conscience 
also  bearing  witness,  and  their  thoughts  the  mean 
while  accusinsr,  or  else  excusins^  one  another." 

But  not  willing  to  leave  his  creature  man  to  the 
guidance  of  the  light  of  nature,  he  mercifully, 
through  the  agency  of  his  servant  Moses,  super- 
added the  moral  law,  as  contained  in  the  ten  com- 
mandments. In  the  writings  of  inspired  men,  from 
the  giving  of  the  law  at  mount  Sinai,  until  his  ad- 
vent on  earth,  he  has  added  many  illustrations  of 
this  moral  code.  But  while  on  earth,  he  epitomized 
the  commandments  and  reduced  them  to  two  plain 
injunctions  ;  Supreme  love  to  God,  and  ^just  re- 
gard/or our  fellow  creatures. 

On  these  two,  he  declares,  "  hang  all  the  law 
and  the  prophets."    His  commands   and  instruc- 


34  THE    SACRAMENT   OF 

tions  while  on  earth,  though  delivered  with  infi- 
nite meekness  and  condescension,  were  delivered 
with  authority:  "The  people  were  astonished  at 
his  doctrine;  for  he  taught  them  as  one  having 
authority,  and  not  as  the  Scribes."  (Matt.  vii.  28, 
29.) 

When  the  Gospel  was  first  preached,  its  pro- 
gress was  rapid,  but  it  was  among  "  the  poor  of 
this  world,  who  were  rich  in  faith."  Centuries 
elapsed  before  its  rules  became  the  law  of  states 
or  kingdoms.  Eventually,  however,  the  "  stone, 
cut  out  of  the  mountain  without  hands,  brake  in 
pieces"  the  great  image  composed  of  iron,  brass, 
gold,  silver  and  clay  ;  subdued  the  immense  Ro- 
man Empire  ;  and  has  ever  since  been  gradually, 
according  to  the  sure  word  of  prophecy,  (Dan.  ii. 
35.)  gaining  new  additions — till  at  length  it  shall 
"  become  a  great  mountain  and  fill  the  wdiole 
earth." 

3.  But  it  is  not  merely  in  our  relations  to  him 
as  our  Creator  and  Supreme  Lawgiver,  that  we 
owe  him  respect  and  obedience.  Our  obligations 
are  increased  from  our  relations  to  him  as  our 
Preserver  and  Bedeemer.  He  not  only  has  given 
us  existence  ;  to  most  of  our  race  he  has  made  that 
existence  a  blessing.  He  has  endowed  us  with 
rational  faculties,  given  us  wisdom  above  the 
brutes  that  perish.  He  has  made  us  but  a  little 
lower  than  the  angels.  He  has  made  all  nature 
"beauty  to  the  eye,  and  music  to  the  ear."  He 
supplies  us  with  our  daily  food,  our  raiment,  our 
shelter  and  our  friends.  The  light  that  cheers  us, 
the  air  that  refreshes,  the  fruits  that  nourish  us, 
all  are  his  gifts,  and  to  him  are  we  indebted  for 
present  blessings,  and  for  every  hope  that  irra- 
diates the  path  of  life. 

But  our  obligations  do  not  end  here.  He  has 
higher  claims  to  our  love  and  our  obedience.     He 


THE  lord's  supper.  35 

is  our  Redeemer  from  the  guilt  and  misery  of  sin. 
He  has  "bought  us  with  a  piice.''  (1  Cor.  vi. 
20.) — He  has  "  redeemed  us  from  the  curse  of  the 
law."   (Gal.  iii.  13.) 

In  him  "  we  have  rede?nption  ihrough  his  blood, 
the  forgiveness  of  sins,  according  to  the  riches 
of  his  grace,"  (Eph.  i.  7—14.)  We  are  "  redeem- 
ed not  with  corruptible  things,  but  wMth  the  pre- 
cious blood  of  Christ."  (1  Pel.  i.  18,  19.)—"  Thou 
hast  redeemed  us  to  God  by  thy  blood"  say  the 
glorious  host  of  heaven.   (Rev.  v.  9.) 

By  nature  we  are  the  slaves  of  Satan  ;  but  our 
blessed  Redeemer  has  rescued  us  from  this  bon- 
dage, and  brought  us  into  the  liberty  of  his  gospel. 
By  adoption  he  has  made  us  "  heirs  of  an  in- 
heritance that  is  undefiled  and  that  fadeth  not 
away." 

How  immeasurable  are  the  obligations  he  thus 
confers !  The  burdened  conscience  is  relieved. 
The  heart  that  has  been  penetrated  with  a  keen 
sense  of  remorse,  for  unpardoned  sins,  finds  in  the 
sacrifice  of  Immanuel  an  all  sufficient  atonement, 
a  perfect  satisfaction  to  Divine  Justice — and  a 
"Way  of  reconciliation  opened  to  the  Father  of 
Mercies. 

4.  But  a  further  obligation  is  laid  on  professing 
Christians  to  obey  the  injunctions  of  the  Lord 
Jesus  Christ,  by  a  reference  to  the  future.  He 
is  the  appointed  Judge  of  the  Universe  and  has 
promised  e/e?'?2«/ ///e  as  the  reward  of  obedience  to 
his  commands,  ^fter  the  lapse  of  a  few  more 
centuries,  when  the  present  economy  shall  have 
accomplished  the  ends  for  which  it  was  designed, 
"  these  heavens,  (we  are  assured)  will  vanish 
as  a  scroll,  and  this  earth  with  all  things  on  it, 
shall  be  burnt  up."  Then  shall  "  The  Son  of  Man 
come  in  his  glory,  and  all  his  holy  angels  with 
him ;  and  then  he  shall  sit  on  the  throne  of  his 


36  THE  SACRAMENT  OF 

glory.  Before  him  shall  be  gathered  all  nations  ; 
and  he  shall  separate  them  one  from  another,  as  a 
shepherd  divideth  the  sheep  from  the  goals.  He 
shall  set  the  sheep  on  his  right  hand,  and  the  goats 
on  the  left."  (Matt.  xxv.  31. — Luke  ix.  26,  &c.) 
**  God  hath  appointed  a  day  in  which  he  will 
judge  the  world  in  righteousness  by  that  man 
whom  he  hath  ordained."  (Acts  xvii.  31.)  "God 
shall  judge  the  secrets  of  men  by  Jesus  Christ." 
(Rom.  ii.  16.)  "  The  Lord  Jesus  shall  judge  the 
quick  and  dead  at  his  appearing  and  his  kingdom." 
(2  Tim.  IV.  1.) 

Let  us  be  impressed  with  this  solemn  truth, 
that  our  rightful  Lawgiver,  who,  while  on  earth, 
where  he  celebrated  his  last  passover  and  had 
broken  bread,  said  to  his  disciples — "take,  eat; 
this  is  my  body ;  this  do  in  remembrance  of  me," 
will  be  our  final  Judge,  who  will  array  us  before 
his  bar,  to  receive  from  his  righteous  award,  "  ac- 
cording to  our  deeds,  whether  they  have  been  good 
or  evil."  And  let  us  further  call  to  mind  in  con- 
nexion with  this  awful  fact,  the  assurance  that 
"  the  Lord  Jesus  Christ  shall  be  revealed  from 
heaven  with  his  mighty  angels,  in  flaming  fire, 
taking  vengeance  on  them  that  know  not  God, 
and  that  obey  not  the  gospel  of  our  Lord  Jesus 
Christ;  who  shall  be  punished  with  everlasting 
destruction  from  the  presence  of  the  Lord,  and 
from  the  glory  of  his  power."  (2  Thes.  i.7,8,9.) 
A  full  belief  of  these  momentous  passages  of  sacred 
Scripture,  we  may  suppose,  would  leave  no  room 
for  hesitation,  whether  we  should,  or  should  not 
obey  a  known  injunction  of  our  Divine  iVIaster. 
When  he  sent  forth  his  disciples  to  preach  to  the 
Jewish  nation,  he  said  to  them,  "  Into  whatever 
city  or  town  ye  shall  enter  and  they  shall  not  re- 
ceive you,  nor  hear  your  zvords^  when  ye  depart 
shake  off  the  dust  of  your  feet.    Verily  1  say  unto 


THE  lord's  supper.  37 

you  that  it  shall  be  more  tolerable  for  the  land  of 
Sodom  and  Gomorrah,  in  the  day  of  judgment, 
than  for  that  city."  (Matt.  x.  11,  14,  15.) 

"  Knowing  the  terrors  of  the  Lord  we  persuade 
men,"  says  an  inspired  apostle.  (2  Cor.  v.  11.) 
Let  no  one  then  who  professes  to  believe  in  di- 
vine revelation,  lightly  disobey  what  an  almighty 
Saviour  has  enjoined.  Let  all  who  consider  that 
eternal  life,  which  is  the  promised  recompense  of 
obedience,  is  an  object  deserving  their  highest  re- 
gard, reflect  well  on  the  obligations  under  which 
they  lie  to  the  Lord  Jesus,  as  their  Creator,  Le- 
gislator, Preserver,  Redeemer,  and  their  final 
Judge; — and  in  reference  to  the  account  they 
will  have  to  render  at  his  bar,  and  to  the  punish- 
ment which  disobedience  will  then  incur,  let  them 
appreciate  the  iniinile  importance  of  cheerfully 
obeying  his  precepts  and  injunctions. 


LETTER  V. 

My  Dear  Friend — Beside  the  grounds  of  obli- 
gation to  obedience  which  have  been  already  sta- 
ted, there  are  others  which  ought  powerfully  to 
influence  an  intelligent  and  moral  being.  The  in- 
finite condescension  and  love  of  our  exalted  Sa- 
viour should  penetrate  the  heart  of  his  followers 
with  the  most  ardent  gratitude.  "  Although  in  the 
form  of  God,  he  thought  it  not  robbery  to  be 
equal  with  God  ;  but  made  himself  of  no  reputa- 
tion, and  took  upon  him  the  form  of  a  servant, 
and  was  made  in  the  likeness  of  men  ;  and  being 
found  in  fashion  as  a  man,  he  humbled  himself 
and  became  obedient  unto  death,  even  the  death 
of  the  cross."  (Philip,  ii.  6,  7.)  And  "  though 
he  was  rich,  yet  for  your  sakes  he  became  poor, 


38  THE  SACRAMENT  OF 

that  ye,  throiiffh  his  poverty  might  be  made  rich." 
(2  Cor.  viii.  9.) 

And  for  this  unspeakable  condescension  what 
return  does  lie  claim  ?  He  claims  the  love  and 
gratitude,  and  obedience  of  his  followers.  "  If  ye 
love  me,"  said  he  to  his  immediate  disciples, 
"  keep  my  commandments."  (John  xiv.  15.)  "  He 
that  hath  my  commandments,  and  keepelh  them, 
he  it  is  that  loveth  me ;  and  he  that  loveth  me, 
shall  be  loved  of  my  Father,  and  I  will  manifest 
myself  to  him.  (John  xiv.  21,  22,  23.)  "He  that 
loveth  me  not,  keepelh  not  my  sayings." 

In  the  exercise  of  love,  of  graliliide,  and  obedi- 
ence to  the  Divine  Author  of  our  relio-ion,  his 
professed  followers  will  consult  at  once  their  high- 
est interest,  and  their  purest  happiness.  "  In  his 
favour  is  life."  (Psal.  xxx.  5.)  "  His  loving  kind- 
ness is  better  than  life."  (Psal.  Ixiii.  5.)  There 
can  be  no  greater  good  than  to  secure  the  appro- 
bation of  the  Supreme  Being.  In  ten  thousand 
ways  he  can  either  bless  us,  or  render  us  mise- 
rable, even  in  the  present  life;  and  our  future  des- 
tiny rests  altogether  on  his  sovereign  will. 

A  judicious  author*  before  quoted,  observes  on 
this  subject,  "  that  our  liOrd  not  only  convinces 
our  reason  that  we  ought  to  obey  him  ;  he  like- 
wise influences  our  will  and  affections  by  motives 
excellendy  adapted  to  our  nature.  He  leads  us  to 
a  grateful  obedlenre  by  exhibiting  to  us,  both  the 
wonders  of  God's  love,  and  his  own  no  less  asto- 
nishing acts  of  love,  in  assuming  our  nature  and 
laying  down  his  life  for  us  ;  and  he  gives  us  a 
most  affecting  inducement  to  observe  his  laws 
when  he  says.  Ye  are  my  friends,  if  ye  do  what- 
ever I  command  you."  (John  xv.  31.) 

We  should  regard  with  utter  aversion  and  dis- 

*  Archbishop  Newcombe. 


THE  lord's  supper.  39 

gust,  a  child  who  repaid  the  care  and  affection  of 
a  wise  and  tender  parent  with  ingratitude  and  dis- 
respect. We  should  esteem  that  person  a  dis- 
grace to  his  species,  who  for  favours,  great, 
repealed,  and  lasting,  made  no  return  to  his  bene- 
factor but  neglect  or  contempt.  But  what  are  all 
the  care  and  tenderness  of  our  earthly  parents 
compared  with  those  of  our  Father  in  heaven? 
and  what  the  highest  favours,  y;e  can  receive  from 
an  earthly  benefactor,  compared  with  that  "peace 
of  God  which  passeih  all  understanding,"  that 
faith,  and  hope,  and  joy,  which  are  the  fruits  of 
the  Holy  Spirit,  ami  tlie  purchase  of  a  Saviour's 
death  ? 

It  was  the  sentiment  of  the  wisest  philosopher 
of  Pagan  antiquity,  that  "  if  virtue  could  appear 
on  earth,  in  a  human  form,  she  would  attract  uni- 
versal esteem  and  love." 

Christians  know  that  virtue,  far  transcending 
the  highest  conceptions  of  the  heathen  sage ; 
that  perfect  excellence  has  appeared  in  the  Per- 
son of  the  Lord  Jesus  ('hrist.  But  what  was  his 
reception  even  among  llie  chosen  seed  of  Abra- 
ham ?  "He  came  to  his  own  (^dominions]  but 
his  own  [peculiar  people]  received  him  not." 
(John  i.  11.)  He  was  neixlecied,  despised,  per- 
secuted, slandered,  and  tiually  put  to  an  excruciat- 
ing death  by  sinners  whom  he  came  to  redeem 
from  the  guilt  and  slavery  of  sin. 

But  although  the  JhwIsIi  nation  rejected  their 
rightful  Sovereign,  he  had  a  chosen  {i^w,  who  lis- 
tened  to  his  insiruciious,  who  obeyed  his  com- 
mands, and  humbly  endeavoured  to  copy  his 
example.  They  hesitated  not,  daily  to  take  up 
their  cross,  and  to  follow  their  Master  through  good 
report  and  evil  report;  and  in  many  instances 
calmly  encountered  death,   in   attestation  of  their 


40  THE  SACRAMENT  OF 

faith  in  his  doctrines,  and  of  their  devotion  to  his 
cause. 

Happy  were  it  for  the  professed  followers  of 
this  Divine  Teacher,  could  they  observe  every 
command  he  has  left  for  their  direction.  Could 
they  often  call  to  remembrance  what  he  has  done 
and  suffered  for  them  ;  and  thus  be  enabled  to 
serve  him  with  their  time  and  talents,  their  souls 
and  bodies,  which  is  nothing  more  than  "  a  rea- 
sonable service." 


LETTER  VI. 

My  Dear  Friend — Having  contemplated  the  ob- 
ligations that  should  influence  believers  in  divine 
revelation  to  obey  the  solemn  injunction  of  our 
Lord,  often  to  commemorate  his  compassion,  his 
sufferings,  and  his  death  ;  and  having  stated  some 
of  the  leading  motives  that  should  prompt  us  to 
the  discharge  of  this  duly;  let  us  for  a  moment 
pause,  and  looiv  back  to  the  hour  when  our  Lord 
celebrated  his  last  passover  with  his  disciples,  and 
to  the  circumstances  under  which  this  ordinance 
was  instituted. 

See  the  blessed  Saviour  surrounded  by  his 
apostles,  with  whom  he  had  most  intimately  asso- 
ciated, during  the  short  period  of  his  public  minis- 
try. They  had  left  their  little  all  to  follow  him; 
they  had  seen  h.is  miracles;  they  had  shared  his 
persecutions  by  the  .Jewish  Priesthood.  Some  of 
ihem  had  beheld  his  transfiguration  on  Mount  Ta- 
bor;  all  had  henrd  him  "speak  as  never  man 
spake ;"  and  they  iiad  cherished  the  expectation 
that  it  was  he  who  at  "  this  time  would  have  re- 
stored the    kingdom  to   Israel,"   (Acts  i.  0.)    and 


THE  lord's  supper.  41 

have  established  a  kingdom  of  transcendent  power, 
and  unlimited  extent.  From  this  select  and  at- 
tached band,  the  Saviour  was  now  about  to  be 
parted.  He  knew  what  sorrow  would  fill  their 
hearts  ;  he  was  aware  of  his  approaching  agony 
in  the  garden  of  Gethsemane ;  he  foresaw  that  on 
that  very  night  he  would  be  betrayed  by  one  dis- 
ciple, that  on  the  morrow  be  denied  by  another, 
(the  most  ardent,  and  intrepid  of  the  whole,)  and 
finally  be  deserted  by  all :  that  on  the  morrow 
he  would  be  dragged  before  a  prejudiced  and  im- 
placable Sanhedrim  ;  before  a  corrupt  heathen 
judge,  that  he  would  be  insulted,  slandered,  ex- 
posed to  the  rude  violence  of  an  infuriate  popu- 
lace :  that  for  six  hours  he  would  be  suspended  on 
a  cross,  agonized  with  pain,  and  be  the  subject  of 
unfeeling  mockerj" ;  that  he  would  be  beset  by 
the  powers  of  darkness,  and  be  forsaken  of  his 
Heavenly  Father.  Yet  with  all  these  tremendous 
sufferings  in  immediate  prospect,  behold  him 
calmly  sitting  at  supper  with  his  disciples,  con- 
descendingly washing  their  feet,  and  comforting 
their  depressed  minds.  Under  circumstances  so 
solemn  and  affecting,  he  institutes  this  solemn 
ordinance  ;  he  takes  bread,  breaks  it,  and  says, 
"take,  eat; — do  this  in  remembrance  of  me." 
After  my  departure  celebrate  this  feast ;  regard  it 
as  the  seal  and  pledge  of  my  love  to  you,  and 
while  you  eat  and  drink,  say,  this  is  the  memorial 
of  the  infinite  compassion  of  our  ascended  Lord. 
During  my  residence  on  earth  I  have  given  you 
daily  proofs  of  my  confidence  and  regard.  Leaving 
the  glory  I  had  with  the  Father  before  the  foun- 
dation of  the  world,  I  have  assumed  a  mortal  form  ; 
I  have  sojourned  with  you,  encompassed  by  in- 
firmity and  suflering  ;  have  lived  poor  and  neglect- 
ed ;  yet  I  have  passed  my  days  on  earth  in  healing 
the  sick,  instructing  the  ignorant,  restoring  sight 

4 


42  THE  SACRAMENT  OF 

to  the  blind,  and  life  to  the  dead.  But  now  the 
hour  is  at  hand  when  you  will  see  me  agonized 
and  prostrate.  This  is  the  hour  of  darkness  and 
distress.  To-morrow  suspended  on  the  cross,  I 
must  finish  the  -work  of  expiation,  and  go  to  my 
Fatlier  in  Heaven.  But,  "  Let  not  your  hearts 
be  troubled ;  ye  believe  in  God,  believe  also  in 
me."  As  I  have  led  you,  instructed  and  comfort- 
ed you  hitherto,  I  will  not  leave  you  fatherless. 
"  In  my  Father's  house  there  are  many  mansions  ; 
I  go  to  prepare  a  place  for  you,  and  I  will  come 
again  to  receive  you,  that  where  I  am,  ye  may  be 
also."  In  the  mean  time  I  leave  you  one  com- 
mand ;  it  is  plain,  it  is  easy.  It  puts  the  seal  on 
my  past  benefits,  and  is  the  pledge  of  greater 
blessings  in  reserve.  It  will  serve  to  awaken  in 
your  memories  all  I  have  said  and  done  for  you. 
"  Take  this  bread,  eat;  it  is  the  emblem  of  my 
body  that  to-morrow  v/ill  be  broken  for  you,  on 
the  cross.  Take  this  cup  ;  drink  ye  all  of  it :  it 
is  the  emblem  of  my  blood,  that  to-morrow  will 
be  shed  for  you,  for  the  remission  of  sin. — Do 
this  in  remembrance  of  me  ;  for  as  oft  as  ye  do 
this,  ye  will  show  forth  my  death,  with  all  the 
blessings  connected  with  it,  until  I  shall  come 
again  in  the  glory  of  my  Father  and  with  the  holy 
angels,  to  judge  the  universe."  And  is  it  possi- 
ble that  any  heart,  susceptible  of  gratitude  or  at- 
tachment, can  resist  an  appeal  so  tender,  so  affect- 
ing? You  have  long  hesitated,  my  dear  friend,  to 
obey  this  dying  command  of  your  Divine  Master. 
But  can  you  still  delay  ?  In  the  contemplation 
of  such  exalted  love  as  that  of  our  blessed  Re- 
deemer, at  this  awful  moment,  are  you  not  al- 
most compelled  to  exclaim — "  Yes,  dearest  Lord, 
I  submit.  I  have  too  long  postponed  obedience  to 
thy  kind  injunction.  I  will  remember  thee.  I  will 
recall  thy  many  proofs  of  goodness  through  my 


THE  LORD  S  SUPPER.  43 

past  life.  I  will  read  the  history  ol"  thy  love  to 
sinners.  I  will  remember  thy  life  of  suffering,  and 
thy  death  of  torture.  I  will  remember  the  great, 
and  all  sufficient  sacrifice  thou  hast  made  for  the 
sins  of  the  world,  and  with  thy  bright  example  in 
view,  and  often  calling  to  mind  the  instructive  les- 
sons thou  hast  given  to  thy  followers,  I  will  hum- 
bly endeavour  to  pursue  the  path  thou  hast  marked, 
till  my  race  on  earth  is  finished  ;  when,  through 
thy  grace,  I  shall  hope  to  reach  those  mansions 
above,  which  thou  hast  gone  before  to  provide  for 
thy  sincere  disciples." 


LETTER  VII. 

My  Dear  Friend — To  a  mind  that  thinks  cor- 
rectly, and  to  a  heart  that  is  rightly  disposed,  the 
performance  of  a  known  duty  is  at  once  a  privi- 
lege and  a  pleasure.  We  delight  to  anticipate  the 
wishes  of  those  v.diom  we  truly  love.  Sincere 
affection  makes  the  discharge  of  the  severest 
duties  easy  and  pleasant.  The  celebrated  iMrs. 
Howe  used  to  say  in  speaking  of  her  deceased 
father — "  That  she  would  have  preferred  death,  to 
his  displeasure." — When  the  disciples  of  our  Lord, 
at  the  well  near  Samaria,  pressed  him  to  take  food, 
"My  meat,""  he  replied,  "is  to  do  the  will  of 
him  that  sent  me,  and  to  finish  his  work."  (John 
iv.  34.)  Let  tlie  timid  believer  once  come  to  the 
resolution  of  enlisting  under  the  banner  of  the 
cross,  and  of  submitting  to  the  discipline  of  the 
gospel,  and  he  will,  through  the  grace  that  will  be 
afforded,  in  answer  to  prayer,  find  "the  yoke"  of 
his  Saviour  e«si/,  and  his  "burden  light."  It  is 
delightful  to  go  back  to  the  first  ages  of  Chris- 
tianity, and  to  see  with  what  cheerfulness,  with 


44  THE  SACRAMENT  OF 

what  undaunted  firmness,  the  early  disciples,  in 
obedience  to  the  injunction  of  their  Lord,  cele- 
brated the  Sacrament  of  his  Supper. 

Shortly  after  his  ascension,  St.  Luke  informs 
us  (Acts  ii.  44,  46,  47.)  that  "  all  that  believed 
were  together,  and  had  all  things  common, — 
and  they  continuing  daily  with  one  accord  in  the 
temple,  and  breaking  bread  from  house  to  house, 
did  eat  their  meat  (food)  with  gladness  and  sin- 
gleness of  heart,  praising  God,  and  having  favour 
with  all  the  people." 

The  same  sacred  historian  informs  us  (Acts  xx. 
7.)  that  "  upon  the  first  day  of  the  week,  when 
the  disciples  (at  Troas)  came  together  to  break 
bread,  Paul  preached  to  them,"  &c.  It  was  long 
the  practice  of  these  ancient  believers  to  celebrate 
this  festival  of  love  with  the  return  of  every  Lord's 
day.  They  attached  much  importance  to  it.  It 
was  considered  as  the  evidence  of  their  faith  in 
Christ,  and  their  union  to  him  as  the  Captain  of 
their  salvation.  It  was  the  "  sacramentum  " — the 
oath  of  their  allegiance  to  him  ;  and  the  refusal  to 
partake  of  this  ordinance  was  regarded  as  an  abju- 
ration of  his  cause  and  interest. 

How  often,  during  those  sanguinary  persecutions 
which  the  church  witnessed  in  its  infant  state,  were 
the  disciples  of  Christ  compelled  to  worship  in 
secret  apartments,  in  caverns,  and  in  solitudes. 
Here  they  listened  to  the  instructions  and  exhorta- 
tions of  their  pastors ;  here  they  read  or  heard  the 
history  of  their  ascended  Lord  ;  here  they  solaced 
each  other  with  the  assurance  of  his  presence  and 
his  favour,  and  if  called  to  undergo  torture,  or  to 
die  as  martyrs,  that  he  would  assist  them  to  "  en- 
dure suffering  as  good  soldiers,  and  when  dis- 
missed from  the  present  warfare,  that  he  would 
receive  them  to  a  crown  of  glory  in  the  heavens." 

Here  they  sung  hymns  to  his  praise,  and  cele- 


THE   LORD*8    SUPPER.  45 

brated  his  redeeming  love  by  partaking  of  the  me- 
morials of  his  sufferings  and  death. 

Here  too  they  prayed  and  gave  thanks  :  then  by 
the  hands  of  their  presbyters  or  deacons,  were  the 
emblems  of  the  Lord's  death  distributed  to  the  as- 
sembly. 

Happy  age  of  the  Church  !  Happy  even  amidst 
privation  and  contempt.  The  disciples  then  "re- 
joiced in  hope,  and  were  patient  in  tribulation," 
(Rom.  xii.  12.)  "Though  troubled  on  every  side, 
yet  not  distressed ;  perplexed,  but  not  in  despair; 
persecuted,  but  not  forsaken ;  cast  down,  but  not 
destroyed."  (2  Cor.  iv.  8,  9.)  Although  by  the 
unbelieving  world  they  might  sometimes  be  es- 
teemed "sorrowful,''  they  were  always  rejoicing; 
"  though  poor,  yet  making  many  rich;  having  no- 
thing, yet  possessing  all  things."   (2  Cor.  vi.  10.) 

No  arguments,  no  exhortations  were  necessary 
to  persuade  these  early  disciples  to  partake  of  this_ 
edifying  and  consoling  ordinance.  The  duty  was 
to  them  a  privilege.  It  was  discharged  without  reluc- 
tance ;  and  from  a  conviction  of  the  happy  fruits 
that  were  produced  by  partaking  of  it,  frequently 
and  devoutly.  Let  the  example  of  these  primitive 
believers,  my  dear  friend,  often  be  recalled  to 
memory.  Think  of  their  faith,  their  firmness,  and 
their  piety ;  until  catching  the  same  spirit,  you 
come  to  this  resolution,  that  with  the  assistance  of 
the  Spirit  of  truth  you  will  "  go  and  do  likewise." 


LETTER  VHL 

My  Dear  Friend — You  acknowledge  the  weight 
of  the  obligation,  and  motives  to  obedience,  stated 
in  the  preceding  letters.     You  admit  that  Chris- 


46  THE   SACRAMENT    OF 

tians  are  obviously  deficient  in  respect  and  grati- 
tude to  their  Redeemer,  if  they  wilfully  neglect  to 
comply  with  his  injunction,  or  abstain  from  insti- 
tutions of  his  appointment.  Still  however,  you 
excuse  your  own  delay  in  coming  to  his  table, 
by  alleging  your  unprepared  state  for  this  solem- 
nity. 

On  this  subject  it  is  of  great  importance  to  form 
a  correct  opinion.  Have  you  then  ascertained,  on 
scriptural  grounds,  what  is  the  preparation  that  is 
indispensable  to  a  worthy  communion  ?  Do  you 
imagine  that  nothing  short  of  a  state  of  sinless  per- 
fection, will  authorize  an  attendance  on  the  Lord's 
Supper?  If  so,  you  may  indeed  despair  of  ever 
being  suitably  prepared.  We  are  assured,  on  the 
highest  authority,  that  "there  is  not  a  just  man 
upon  earth,  that  doeth  good,  and  sinneth  not." 
(Eccles.  vii.)  In  the  heart  of  the  holiest  saint, 
how  much  indwelling  corruption  still  exists  I  No, 
my  friend,  you  must  be  content  to  come  just 
as  you  are.  The  Lord  Jesus  "came  not  to  call 
the  righteous,  but  sinners  to  repentance."  You 
must  come  in  the  exercise  of  faith,  and  of  repent- 
ance, and  relying  on  the  assistance  of  Divine  grace ; 
with  a  fixed  resolution  to  conform  in  your  life  and 
conversation  with  the  rules  of  the  gospel.  Avail- 
ing j'ourself  of  all  the  aids  prescribed  for  advan- 
cing in  holiness ;  namely,  prayer,  meditation, 
study  of  the  sacred  Scriptures,  and  self-examina- 
tion, you  have  no  ground  for  apprehension  that  the 
blessing  of  Heaven  will  be  withheld  from  the  use 
of  these  appointed  means. 

But  you  object — "After  using  the  means,  how 
shall  I  ascertain  with  any  certainty  that  I  am  quali- 
fied for  an  admission  to  this  solemn  ordinance?  I 
see  many  attend  it  without  scruple,  whose  lives 
are  in  truth  a  libel  on  the  profession  they  make. 
They  must  be  grossly  deceived  in  regard  to  their 


THE  lord's  supper.  47 

own  state ;  and  I  ask  myself,  may  not  this  in  like 
manner  be  the  case  with  myself?" 

My  brother,  while  we  avoid  presumption  we 
should  study  not  to  err  from  excess  of  caution.  If 
all  Christians  were  to  reason  thus,  how  thin  would 
the  ranks  of  openly  professed  followers  of  the 
Lord  Jesus  then  be  ! 

Though  your  life  is  below  the  standard  of  the 
gospel,  it  is  stained  by  no  crime.  You  are  not 
grossly  ignorant.  You  are  not  an  unbeliever  in 
Divine  Revelation.  You  do  not  wilfully  indulge 
in  any  known  sin.  Come  then,  not  rashly,  but 
with  humility,  and  with  a  firm  resolution,  (aided 
by  strength  from  above,)  that  in  obedience  to  your 
Saviour's  dying  command,  you  will  commemorate 
his  death,  by  a  frequent  attendance  on  this  conso- 
latory ordinance. 

"  There  are  many  truly  devout  persons,  who 
deal  more  seriously  with  themselves  than  with  any 
one  else,  and  from  dejection  or  mistaken  notions  of 
duty,  some  are  disposed  to  render  this  Sacrament  a 
mean  of  melancholy  and  discouragement,  instead 
of  consolation  and  thanksgiving ;  they  consider 
themselves  as  the  chief  of  sinners,  though  they 
cannot  fix  on  any  great  crime  of  which  they  have 
been  guilty ;  and  in  consequence  of  this  impres- 
sion, lose  that  cheerfulness  of  mind,  and  those 
pleasures  which  the  gospel  is  calculated  to  impart." 

To  such  persons  we  may  say,  if  men  had  been 
perfect,  the  death  of  Christ  would  have  been  un- 
necessary. The  means  of  grace  are  appointed  for 
our  advancement  in  holiness;  the  best  of  men 
have  their  infirmities ;  but  the  infirmities  and  weak- 
nesses to  which  pious  persons  are  exposed  are 
their  grief,  and  against  them  they  zealously  contend. 
This  ordinance  is  appointed  to  establish  their  faith, 
and  to  subdue  every  sin ;  such  persons  Christ 
affectionately  invites  to   come  to   him  for  relief. 


48  THE  SACRAMENT  OF 

*'  Come  unto  me,  all  ye  that  labour  and  are  heavy 
laden,  and  I  will  give  you  rest."* 

AVhen  in  obedience  to  our  blessed  Lord's  com- 
mand, we  assemble  around  his  table,  and  eat  and 
drink  the  appointed  emblems  of  his  broken  body 
and  shed  blood,  we  are  then  hy  faith  to  feed  on  his 
spiritual  body,  and  spiritually  to  drink  his  blood. 
We  are  to  resort  to  our  heavenly  Father,  through 
our  Divine  Intercessor,  for  true  wisdom  to  en- 
lighten our  minds,  and  for  sincere  love  to  warm 
our  hearts.  "  God  is  light,  "and  "  God  is  love," 
and  we  most  resemble  him,  when  we  make  the 
greatest  advances  in  knowledge  and  true  holiness. 
That  "  faith,  that  works  by  love,  and  purijies  the 
hcarij^^  is  the  instrument  that  procures  the  spiri- 
tual food  that  must  nourish  our  souls,  and  preserve 
them  in  continual  health  and  vigour;  but  we  ought 
to  bear  in  mind  that  "  faith  without  works  is 
dead."  (James,  ch.  ii.  17,  20.)  We  are  to  be 
*'  doers  of  the  word  and  not  hearers  only  ;  de- 
ceiving our  ownselves."  (James  ch.  i.  22.)  We 
are  to  "  let  our  light  so  shine  before  men,  that 
others  seeing  our  good  works,  may  glorify  our 
Father  who  is  in  Heaven."  (Matt.  v.  16.)  It  is 
in  short  our  duty,  to  make  a  public  profession  of 
our  faith  in  Christ,  wherever  circumstances  will 
authorize  the  step.  Not  that  we  are  to  be  os- 
tentatious  ;  not  that  we  should  make  a  parade  of 
our  faith,  but  on  the  other  hand  we  are  not  to 
yield  to  a  false  shame,  and  refuse  openly  to  ac- 
knowledge that  best  of  masters,  who  encountered 
disgrace,  poverty  and  death  itself,  to  purchase  for 
his  followers  a  heavenly  inheritance.  The  early 
disciples  were  often  summoned  before  Jewish 
councils  and  Heathen  magistrates,  and  command- 
ed under  the  severest  penalties  to  renounce  their 

*  Puncan's  Devout  Communicant. 


THE  lord's  supper.  49 

faith  in  Christ.  Those  who  avowed  themselves 
to  be  his  followers  were  styled  Confessors,  To 
those  who  should  thus  adhere  to  the  cause  of 
Christianity  in  defiance  of  contempt,  of  torture 
and  of  death,  the  highest  rewards  were  promised; 
while  such  as  should  shrink  from  this  public 
avowal,  are  menaced  by  our  Lord  with  being  dis- 
owned by  him,  before  an  assembled  universe. 
"Whosoever  therefore  shall  confess  me,"  says 
our  Divine  Instructor,  "  before  men,  him  will  I 
confess  also  before  my  Father  which  is  in  heaven ; 
but  whosoever  shall  deny  me  before  men,  him 
will  I  also  deny  before  my  Father  which  is  in 
Heaven."  (Matt.  x.  32.  Or  as  recorded  by  the 
evangelist  Luke,  (ch.  xii.  8.)  "  Whosoever  shall 
confess  me  before  men,  him  shall  the  Son  of  man 
confess  before  the  angels  of  God."  On  another 
occasion,  our  blessed  Lord,  "  when  he  had  called 
the  people,  with  his  disciples,''  said  to  them, 
•'  Whosoever  therefore  shall  be  ashamed  of  me 
and  of  my  words  in  this  sinful  and  adulterous 
generation  ;  of  him  also  will  the  Son  of  man  be 
ashamed  when  he  cometh  in  the  glory  of  the  Fa- 
ther with  the  holy  angels."  (Mark  viii.  38.) 

"  What  can  we  think  of  those,"  says  the  vene- 
rable Dr.  Adam  Clarke,  "  who  call  themselves 
Christians,  and  very  seldom  or  never,  are  found 
at  the  Lord's  table  ?  They  are  either  despisers  or 
neglecters  of  the  dying  words  and  command  of 
their  Lord,  and  are  unworthy  of  the  benefits  re- 
sulting from  a  due  observance  of  this  divine  ordi- 
nance. If  the  omission  of  a  prescribed  duty  be  a 
sin  against  God — and  who  dares  deny  it?  then 
these  are  sinners  against  their  own  souls.  Every 
soul  who  wishes  not  to  abjure  his  right  to  the 
benefits  of  Christ's  passion  and  death,  should 
make  it  a  point  with  God  and  his  conscience,  to 
partake  of  this  ordinance  at  least  four  or  six  times 


50  THE  SACRAMENT  OF 

in  the  year,  and  continue  thus  to  show  forth  the 
Lord's  death  till  he  come." 

The  apostle  Paul  in  his  epistle  to  the  Romans, 
(ch.  X.  9.)  has  this  encouraging  assurance:  "If 
thou  shalt  confess  with  thy  mouth  the  Lord 
Jesus,  and  shalt  believe  in  thy  heart  that  God  hath 
raised  him  from  the  dead,  thou  shalt  be  saved  ;" — 
"for,"  he  adds,  (ch.  x.  10.)  "with  the  heart 
man  believeth  unto  righteousness,  and  with  the 
mouth  confession  is  made  unto  salvation."  Such 
is  the  encouragement  held  out  to  believers  to  make 
an  open  profession  of  their  faith ;  and  such  too 
are  the  awful  consequences  that  will  follow  their 
wilful  neglect  of  this  duty.  On  the  other  hand,  I 
shall  add  two  passages  of  Scripture  of  tremendous 
import.  Heaven  grant  that  the  consideration  of 
them  may  leave  a  powerful  and  durable  impres- 
sion on  your  heart;  "  See  that  ye  refuse  not  him 
that  speaketh.  For  if  they  escaped  not,  who  re- 
fused him  that  spake  on  earth  ;  much  more  shall 
not  we  escape,  if  we  turn  away  from  him  that 
speaketh  from  heaven."  (Heb.  xii.  25.)  "  For  if 
tlie  word  spoken  by  angels  was  steadfast,  and  every 
transgression  and  disobedience  received  a  just  re- 
compense of  reward  ;  how  shall  we  escape,  if  we 
neglect  so  great  salvation  ?  (Heb.  ii.  2,  3.) 

Under  a  confident  assurance  then  of  being  re- 
cognized by  the  Sovereign  of  the  Universe,  before 
the  holy  angels,  if  we  openly  profess  our  faith  in 
Christ,  before  men;  and  of  being  disowned  by 
him  in  Heaven,  if  we  refuse  to  acknowledge  his 
authority  on  earth;  what  sincere  believer  in  Di- 
vine Revelation  can  hesitate  a  moment  on  the 
course  he  should  pursue? — Immortal  glory  on  the 
one  hand;  rejection  from  the  presence  of  our  as- 
cended Redeemer  on  the  other. — Oh,  who  would 
doubt,  or  pause  in  a  case  so  plain  ! 


THE  lord's  supper.  51 


LETTER  IX. 


My  Dear  Friend — You  admit  that  your  judg- 
irient  is  convinced  on  the  subject  of  your  duty — 
that  you  ought  without  delay  to  make  an  open 
profession  of  your  faith  in  Christ ;  but  that  you 
have  still  scruples  that  you  cannot  subdue. — That 
had  the  institution  of  the  Lord's  Supper  remained 
on  the  footing  on  which  it  is  placed  in  the  gospels, 
you  would  have  had  no  just  ground  for  hesitation 
or  delay  ;  but  that  certain  passages  in  the  writings 
of  the  apostle  Paul,  especially  some  that  may  be 
found  in  the  11th  chap,  of  his  first  epistle  to  the 
Corinthians,  and  in  the  6th  and  10th  chapters  of 
his  epistle  to  the  Hebrews,  are  calculated  to  ex- 
cite the  dread  of  limorous  believers;  and  you 
doubt  not,  "  have  deterred  many  others  as  well  as 
yourself,  from  asking  admission  to  this  solemn  or- 
dinance." 

There  is  certainly  much  apparent  ground  for 
your  scruples,  according  to  the  phraseology  of  our 
common  version  of  the  Bible ;  and  without  a  due 
consideration  of  the  circumstances  under  which  the 
epistles  in  question  were  written.  But  I  trust 
you  will  find  that  your  difficulties  will  vanish 
when  you  come  to  understand  the  true  import  of 
those  passages  of  Scripture  to  which  you  have  re- 
ferred. 

On  this  subject  let  us  turn  to  some  of  the  ablest 
expounders  of  the  New  Testament:  to  writers 
whose  lives  were  passed  in  the  study  of  the  origi- 
nal languages  in  which  the  sacred  Scriptures  were 
composed,  and  whose  talents,  learning,  and  judg- 
ment are  entitled  to  our  highest  confidence  and 
respect. 

Dr.    Macknight,   who    is    perhaps    the    ablest 


52  THE  SACRAMENT  OF 

commentator  who  has  written  on  the  apostolical 
epistles,  and  who  was  eminently  skilled  in  the 
Greek  language,  gives  the  following  paraphrase  of 
those  two  verses  in  the  11th  chap,  of  St.  Paul's 
first  epistle  to  the  Corinthians,  which  in  our 
common  translation  have  always  worn  the  most 
terrifying  aspect. 

1  Cor.  chap.  xi.  ver.  27. — Common  transla- 
tion— "  Wherefore,  whosoever  shall  eat  this  bread, 
and  drink  this  cup  of  the  Lord  unworthily,  shall 
be  guilty  of  the  body  and  blood  of  the  Lord. 

PARAPHRASE. 

"  So  then,  whoever  shall  eat  this  bread  and 
drink  this  cup  of  the  Lord  unworthily — either  by 
eating  it  as  a  common  meal — or  as  the  bond  of  a 
faction — or  to  promote  some  worldly  purpose ; 
shall  be  guilty  of  profaning  the  symbols,  of  the 
body  and  blood  of  the  Lord." 

Text  in  the  common  version — Verse  29th. 
"  For  he  that  eateth  and  drinketh  unworthily,  eat- 
eth  and  drinketh  damnation  to  himself,  not  dis- 
cerning the  Lord's  body." 

DR.    MACKNIGHT's   PARAPHRASE. 

*'  For  he  that  eateth  the  Lord's  Supper  impro- 
perly, subjects  himself  to  punishment;  because 
he  does  not  discriminate  the  symbols  of  the  body 
of  the  Lord  from  common  bread  and  wine,  de- 
signed for  the  nourishment  of  life.'' 

On  tlie  word  translated  ^^  damnation, ^^  Dr. 
Macknight  has  the  following  note. 

"  *  Drinketh  punishment.^  That  this  is  the  sig- 
nification of  '  krima' — (here  translated  '  damna- 
tion'' in  the  common  version  of  the  Bible)  is  plain 
from  the  following  verse,  where  the  Corinthians 


THE  lord's  supper.  53 

are  said  to  be  visited  with  sickness,  debility  and 
death,  for  eating  unworthily.  Besides,  Krima  is 
often  used  in  the  New  Testament  to  denote 
punishment,  as  in  Matt,  xxiii.  14.  Rom.  xiii,  2. 
James  iii.  I.  and  1  Pet.  iv.  17." 

Dr.  Doddridge  in  a  note  on  this  word,  in  his 
Family  Expositor,  makes  the  following  remark  : 

"  I  think  it"  says  he,  "  the  most  unhappy  mis- 
take in  all  our  version  of  the  Bible,  that  the  word 
Krima,  is  here  translated  '  damnation.''  It  has 
raised  a  dread  in  tender  minds  which  has  gready 
obstructed  the  comfort  they  might  have  received 
from  this  ordinance — The  apostle  afterwards  says, 
*  we  are  judged'' — that  is,  as  he  afterwards  ex- 
plains it,  '  we  are  corrected,  that  we  may  not  be 
condemned;'  which  plainly  shows  the  judgments 
spoken  of,  might  he  fatherly  chastisements.  This 
sin,  (as  sin,)  does  indeed  expose  us  to  condemna- 
tion, should  God  be  extreme  to  mark  it,  as  an 
irreverent  behaviour  under  any  ordinance,  does  ; — 
but  it  is  superstition  to  set  this  at  so  vast  a  dis- 
tance from  all  the  rest  as  many  do." 

The  Greek  word  "  A>i??i«,"  having  in  many 
instances  without  due  consideration,  been  rendered, 
by  the  word  '■'•damnation'"  in  our  common  ver- 
sion of  the  Bible,  and  in  other  places  by  the  word 
"  condemnation,"  it  is  a  matter  of  no  little  impor- 
tance to  persons  not  skilled  in  the  Greek  tongue, 
to  know  what  is  the  true  meaning  of  this  very  for- 
midable word. 

It  is  derived  from  the  Greek  verb  "  Krino'^  to 
judge,  and  it  has  been  incorrecdy  translated  by 
the  English  word  "  damnation,''''  in  the  following 
passages  of  the  New  Testament.  In  1  Cor.  ch. 
xi.  29.— Matt,  xxiii.  14. — Mark  xii.  40.— Luke 
XX.  47. — Rom.  iii.  8  and  xiii.  2.  But  in  various 
other  passages,  it  has  been  rendered  into  English 


54  THE  SACRAMENT  OF 

by  the  word  judgment,  or  condemnation,  as  in 
Rom.  ch.  V.  16.  "  For  the  judgment  (Kmna) 
was  by  one  unto  condemnation,''  {Katakrirna,)  or 
according  to  Dr.  Macknight's  more  accurate  trans- 
lation. ''"  For  verily  the  sentence  was  for  one 
offence  to  condemnation:''  on  which  he  has  the 
following  note. 

"  The  original  word  '  Krima'  signifies  the  sen- 
tence of  a  judge,  especially  a  sentence  of  con- 
demnation." 

So  again  in  St.  Luke's  gospel  (ch.  xxiv.  20.) 
"  And  how  the  chief  priests  and  our  rulers  deli- 
vered him  to  be  condemned  {Krima)  to  death :" 
and  again  in  ch.  xxiii.  40.  *'  Dost  thou  not  fear 
God,  seeing  thou  art  in  the  same  condemnation?" 
{Krima.)  In  like  manner  in  the  gospel  according 
to  Matthew  (ch.  viii.  2.)  "  for  with  vj\\2.i  judgment 
[Krima)  ye  judge,  ye  shall  he  judged,"  (the  same 
verb.) 

In  our  common  version  of  the  New  Testament, 
is  the  following  passage  (Rom.  iii.  8.) 

*'  And  not  rather,  (as  we  be  slanderously  re- 
ported, and  as  some  affirm  that  we  say,)  let  us  do 
evil  that  good  may  come ;  whose  damnation  is 
just." 

Thus  rendered  by  Dr.  Macknight;:— "  And  not 
add,  as  we  are  slanderously  reported  to  practise, 
and  as  some  affirm  we  order" — "  Certainly  let  us 
do  evil  that  good  may  come ;"  of  these,  the  con- 
dcmncdion  is  just." 

In  like  manner  in  Rom.  ch.  xiii.  2.  are  these 
words. 

"  Whosoever  resisteth  ihe  power,  resisteth  the 
ordinance  of  God;  and  they  that  resist  shall 
receive  to  tliemselves  damncttion." 

Thus  translated  by  Dr.  Macknight:—"  Where- 
fore he  that  setteth  "himself  in  opposition  to  the 


THE  lord's  supper.  55 

power,  resisteth  the  ordinance  of  God,  and  they 
who  resist,  shall  procure  jmnishment  {Krima)  to 
themselves." 

Dr.  Campbell,  one  of  the  most  accurate  and 
judicious  writers,  and  one  of  the  most  profound 
Greek  scholars,  who  has  at  any  period  written  on 
the  Sacred  Scriptures,  in  his  admirable  translation 
of  the  New  Testament,  uniformly  translates  the 
Greek  word  "  Krima,''  by  the  English  words 
'^  'punishment,  or  condemnation ^ 

In  his  note  on  Mark  ch.  xii.  40.  he  has  the  fol- 
lowing just  and  striking  observation: 

"  But  this  word  damnation,  is  confined  to  the 
punishment  of  Hell,  to  which  the  impenitent  will 
hereafter  be  condemned.  I  think  it  unwarranta- 
ble in  a  translator,  to  limit  the  words  of  the  sacred 
penmen  to  this  meaning,  when  neither  the  terms 
used,  nor  any  thing  in  the  context,  can  be  said  to 
limit  them." 

"The  phrases  '•  Krisistees  Gehennees,andaion- 
ios  KrisiSy''  the  literal  sense  of  which  is,  '  the 
punishment  of  Hell'  and  '  eternal  punishment,'' 
are  the  only  terms  in  the  gospel  which  may  be 
rendered  '  damnation  f  and  even  in  these  I  think 
it  preferable,  for  an  obvious  reason,  to  use  the 
periphrasis  (circumlocution)  of  the  sacred  writer. 
By  *  the  frequent,  unnecessary,  and  sometimes 
censurable  recourse  of  translators  to  the  terms, 
'  damned,'  '  damnation,'  and  '  damnable,'  and 
others  of  a  like  import,  an  asperity  is  given  to  the 
language  of  most  modern  translators  of  the  New 
Testament,  which  the  original  evidently  has  not." 
And  in  his  note  on  Mark  xvi.  16.  the  same 
learned  writer  observes,  "  the  term  '  damned' 
with  us  relates  solely  to  the  doom  which  shall  be 
pronounced  on  the  wicked  at  the  last  day.  This 
cannot  be  aflirined  with  truth  of  the  Greek  word 
'  Katakrino,'   which    corresponds    exactly    with 


56  THE    SACRAMENT    OF 

the  English  word  '  condemn.'*  "  Messrs.  Beauso- 
bre  and  L'Enfant,  in  their  French  version  of  the 
New  Testament,  uniformly  translate  the  Greek 
word  "  A7im«,"  condemnation^  and  in  their  re- 
marks on  the  memorable  passage  in  the  epistle  to 
the  Corinthians  which  has  led  to  the  present  inves- 
tigation, they  observe,  that  "St.  Paul's  expres- 
sions in  1  Cor.  ch.  xi.  29.  are  lively,  but  figu- 
rative,'''' and  refer  for  explanation  of  them,  to 
Levit.  xxii.  2.  &c.     I  remain  truly  yours. 


LETTER  X. 

My  Dear  Friend — The  incorrect  translation  of 
the  Greek  word  "  Xrima,^^  which  occurs  in  the 
29th  verse  ch.  xi.  of  St.  Paul's  First  Epistle  to 
the  Corinthians,  having  occasioned  so  much  mis- 
conception, and  excited  so  much  groundless  dread 
among  persons  of  tender  consciences,  who  were 
disposed,  nay,  anxious  to  partake  of  the  Lord's 
Supper;  I  cannot  think  you  will  regret  obtaining 
further  light  on  the  subject,  by  the  perusal  of  the 
opinions  of  able  and  learned  Theologians  on  this 
passage.  For  your  satisfaction,  I  will  extract 
some  explanatory  remarks  from  two  eminent  au- 
thors, whose  writings  are  much  esteemed. 

The  first  passage  I  shall  copy,  is  from  the  cele- 
brated "  Elements  of  Theology,"  by  the  Bishop 
of  Lincoln. 

In  his  observations  on  the  following  extract 
from  the  25th  Article  of  the  Church  of  England, 
"  But  they  that  receive  them,  (the  Sacraments) 
2inworthilij,  purchase  to  themselves  damnation,  as 
St.  Paul  says;"  our  author  has  these  remarks; 

"  The  passage  here  referred  to,  is  the  following, 
and  it  relates  to  the  Lord's  Supper  only.     '  For 


THE  lord's  supper.  57 

he  that  eatelb,  (fee'  (1  Cor.  ch.  xi.  29.)  It  is 
material  to  observe  that  the  word  '  damnation,''  at 
the  time  the  Bible  was  translated,  meant  no  more 
than  condemnation,  any  sentence  of  punishment 
whatever;  without  a  particular  reference  to  the 
eternal  torments  to  which  the  impenitently  wick- 
ed will  be  consigned  at  the  last  day  ;  and  that  St. 
Paul  in  the  above  passage  does  not  refer  to  that 
dreadful  punishment,  appears  from  the  following 
verse,  ♦  for  this  cause  many  are  weak  and  sickly 
among  you,  and  many  sleep;^  "  that  is,  are  dead. 

'« The  Corinthians  had  been  guilty  of  great 
abuses  in  the  celebration  of  the  Lord's  Supper,  and 
the  damnation  which  they  thereby  brought  on 
themselves,  was,  as  we  learn  from  St.  Paul,  weak- 
ness, sickness  and  death  ;  that  is,  temporal  punish- 
ments only,  and  not  eternal  damnation^ 

"  This  is  also  evident  from  the  82d  verse,  where 
it  is  said  "  But  when  we  "d^xQ  judged,  we  are  chas- 
tened of  the  Lord,  that  we  should  not  be  condem- 
ned with  the  world;"  that  is,  when  we  are  punish- 
ed in  this  manner  in  the  present  life,  vve  are 
chastened  by  our  Heavenly  Father,  that  we  may 
be  brought  to  a  sense  of  our  duty,  and  by  re- 
forming ourselves,  may  avoid  that  condemnation 
which  the  impenitent  world  will  suffer  in  a  future 
state.  Tiie  word  "  Krima'''  used  by  St.  Paul  in 
this  passage,  occurs  frequently  in  the  New  Testa- 
ment, but  in  no  one  instance  does  it  exclusively 
signify  the  sentence  of  eternal  punishment.  It  is 
sometimes  translated  judgment;  as,  '  the  time  is 
come  that  judgment  [Krima)  must  begin  at  the 
house  of  God:"  (I  Pet.  iv.  17.)  and  sometimes  it 
is  rendered  *•  condemncdion  ;"*  as  when  one  of  the 
malefactors  who  was  crucified  with  our  blessed 
Lord,  rebukes  the  other  in  these  words,  '  Dost 
thou  not  fear  God,  seeing  thou  art  in  the  same 
condemnation?^  i^Krima.)     It  is  evident  that  in 

5 


58  THE  SACRAMENT  OF 

these  passages,  eternal  damnation  could  not  have 
been  meant.  When  therefore  it  is  said  that  by 
*'  unworthily  receiving  the  Lord's  Supper,  men 
purchase  for  themselves  damnation ;'  the  mean- 
ing is,  that  by  so  doing  they  are  guilty  of  a  great 
sin,  and  are  therefore  liable  to  punishment  from 
God  ;  but  this  like  other  sins  may  be  repented  of, 
and  forgiven  through  the  merits,  and  for  the  sake 
of  the  blessed  Redeemer.  In  a  note  to  the  fore- 
going, the  Bishop  of  Lincoln  adds:  '  It  is  much 
to  be  feared  that  the  expression  "  we  eat  and  drink 
our  own  damnation^''^  in  our  communion  service, 
deters  many  persons  from  participating  of  the 
Lord's  Supper ;  and  therefore  I  recommend  to 
clergymen,  occasionally  to  explain  to  their  con- 
gregations the  meaning  of  the  original  passage 
from  which  it  is  taken,  as  well  as  the  sense  of  the 
word  damnation,  when  our  Bible  was  translated. 
That  the  compilers  of  our  Liturgy  did  not  intend 
to  apply  the  word  "  damnation'^  any  more  than 
St.  Paul,  the  w^ord  "  Krima''''  to  eternal  punish- 
ment, is  evident  from  what  follows,  viz.  '  We 
kindle  God's  wrath  against  us;  we  provoke  him 
to  plague  us  with  divers  diseases,  and  sundry 
kinds  of  death.'  " 

The  only  other  extract  I  shall  make  on  this  im- 
portant passage  (1  Cor.  ch.  xi.  20.)  is  from  the 
learned  and  venerable  Mr.  Stackhouse.*  I  give  it 
at  large  because  I  think  it  is  more  clear  and  satis- 
factory than  I  have  met  with  in  any  other  writer. 

"  In  order,"  says  he,  "  to  know  the  true  meaning 
of  the  words  of  the  apostle,  it  will  be  necessary  to 
observe  that  in  the  primitive  church  it  was  usual 
for  every  one  as  he  was  able  and  disposed,  to  bring 
to  the  religious  assemblies,  provisions  for  a  com- 
mon entertainment."     Out  of  these  provisions  a 

*  See  his  Body  of  Divinity. 


THE  lord's  supper.  59 

convenient  portion  was  set  apart  to  be  consecrated 
for  the  blessed  Sacrament.  This  Sacrament  was 
in  some  churches  celebrated  before,  in  others  after, 
the  feast  of  love,  (as  that  entertainment  was  used 
to  be  called,)  but  in  all  places,  they  were  both 
celebrated  in  company  with  each  other.  The  de- 
sign of  these  feasts  was,  to  express  friendship  and 
concord,  and  to  show  that  Christians  esteeemed 
themselves  one  family,  and  one  body  ;  to  be  a 
comfort  to  the  poor  whose  necessities  were  thus 
relieved  at  the  public  expense ;  and  to  speak  the 
charity  and  condescension  of  the  rich,  who  thus 
declared  their  poorer  brethren  in  all  Christian  pri- 
vileges, fellow  members  and  equal  with  the  great- 
est. These  voluntary  contributions  were  styled 
oblations,  because  every  contributor  was  under- 
stood to  devote  what  he  brought  to  a  religious  use, 
and  to  divest  himself  of  all  manner  of  properly  in 
it.  And  therefore  as  these  entertainments  were 
designed  for  the  whole  body  of  believers,  every  one 
who  came  to  the  communion  had  a  right  to  share 
alike,  though  all  did  not  contribute  alike ;  nay, 
though  the  circumstances  of  some  were  so  strait 
that  they  could  not  contribute  any  part  at  all." 

"Now  when  this  party  was  broken  in  upon, 
when  every  one  would  take  upon  him  to  eat  at  his 
own  time,  in  separate  company,  and  in  proportion 
to  his  ov/n  bringing;  the  rich  met,  and  excluding 
the  poor  from  what  should  have  been  the  common 
entertainment,  after  much  riot  and  excess,  they 
went  to  the  Sacrament  in  no  small  disorder.  One 
was  hungry,  having  eaten  nothing  at  all;  and 
others  drunken,  having  feasted  intemperately ;  and 
so  the  poor  were  despised  and  neglected.  This 
the  apostle  condemns  as  a  gross  profanation  of 
that  solemn  institution,  at  the  participation  where- 
of they  behaved  with  as  little  reverence  as  if  they 
had  been  at  a  common  meal.     This  is  the  eating 


60  THE  SACRAMENT  OF 

and  drhiking  which  he  calls  unworthy,  for  which 
he  pronounces  them,  '  guilty  of  the  body  and 
blood  of  the  Lord,"  and  tells  Ihem  that  they  incur 
the  judgment  of  God.  For  that  the  word  '  A>i- 
2»«,'  which  our  translators  render  damnation,  does 
not  here  signify  eternal  misery,  or  that  which  is 
elsewhere  termed  the  damnation  of  Hell,  but  only 
a  temporal  judgment  and  chastisements,  in  order 
to  the  prevention  of  eternal  condemnation,  is  evi- 
dent from  what  follows.  "  For  this  cause,  many 
are  '  weak  and  sickly  among  you,  and  many 
sleep  ;'  that  is,  for  this  irreverence,  God  hath  sent 
among  you  several  diseases  of  which  many  have 
died.  Wherefore  my  brethren,  says  the  apos- 
tle '  when  ye  come  together  to  eat,'  (viz.  at 
these  love  feasts)  '  tarry  one  for  another;  and  if 
any  hunger,  let  him  eat  at  home,  that  ye  come  not 
together  unto  judgment."  The  crime  for  which 
the  Corinthians  were  censured  by  the  apostle,  was 
then  clearly,  the  irreverent  ahd  disorderly  partici- 
pation of  the  Sacrament ;  and  their  punishment 
was  those  temporal  diseases,  and  other  chastise- 
ments which  God  inflicted  on  them  for  their  irre- 
verence and  contempt." 

"  And  now,"  adds  our  author,  "  is  it  not  clear 
as  the  light,  that  in  a  church  like  ours,  where  the 
consecrated  elements  are  distributed  as  nigh  to 
the  primitive  institution  as  can  be  imagined,  the 
unwurthiness  charged  upon  the  Corinthians  nei- 
ther is,  nor  can  possibly  be  ours.  And  if  so,  it 
follows  that  those  texts  of  St.  Paul  are  perverted 
to  a  very  wrong  use,  when  they  are  m.ade  a  pre- 
tence for  keeping  from  the  holy  table,  the  persons 
whose  present  circumstances  have  no  manner  of 
affinity  with  them." 

From  the  foregoing  illustrations,  I  trust  my 
friend,  that  you  must  be  satisfied  in  regard  to  the 
meaning  of  the  word  damnation  as  used  by  the 


THE  lord's  supper.  61 

apostle  Paul  in  1st  Corinthians  xi.  29.     Further 
quotations  would  only  be  a  tax  on  your  patience. 

I  have  been  anxious,  by  what  1  have  given  from 
learned  men,  to  remove  a  false  impression  respect- 
ing the  text  in  question,  under  a  full  persuasion 
that  I  should  thus  obviate  a  most  formidable  scru- 
ple, and  remove  a  stumbling  block,  which  has  had 
a  very  unhappy  influence  on  many  young  and 
timid  converts;  a  difficulty  which  has  deterred 
thousands  from  partaking  of  a  Sacrament,  that  is 
calculated  to  impart  the  liveliest  joy  to  a  true  peni- 
tent, and  to  atlbrd  solid  consolation  under  the 
pressure  of  affliction,  and  at  the  close  of  every  be- 
liever's life.     I  remain  very  truly  yours,  &c. 


LETTER  XI. 

My  Dear  Frie^jd — A  second  passage  in  the 
writings  of  the  apostle  Paul,  which  you  say  has 
given  you  m.uch  uneasiness,  and  which  you  think 
is  calculated  to  excite  the  apprehensions  of  timid 
converts,  is  contained  in  the  sixth  chapter  of  the 
Epistle  to  the  Hebrews,  in  the  4th,  5th,  and  6th, 
verses.  The  words  are  as  follow:  *' For  it  is 
impossible  for  those  who  were  once  enlightened, 
and  have  tasted  of  the  heavenly  gift,  and  were 
made  partakers  of  the  Holy  Ghost,  and  have  tasted 
the  good  word  of  God,  and  the  powers  of  the 
world  to  come  ;  if  they  shall  fall  away,  to  renew 
them  again  unto  repentance,  seeing  they  crucify  to 
themselves  the  son  of  God  afresh,  and  put  him  to 
an  open  shame." 

The  meaning  that  has  too  frequently  been  at- 
tached to-  this  passage  is  in  substance,  that  they 
who  have  once  been  convinced  of  sin,  who  have 
seen  the  necessity  of  a  Saviour,  who  have  made 
an  open  profession  of  their  faith  in  him,  especially 


62  THE  SACRAMENT  OF 

by  a  participation  of  the  Lord's  Supper,  and  have 
afterwards  relapsed  into  former  habits  of  impiety 
or  vice  ;  may  be  said  to  have  "  crucified  afresh  the 
Son  of  God,  and  put  him  to  an  open  shame,'* 
and  cannot  be  *'  renewed  to  repentance,"  but  have 
been  guilty  of  "  an  unpardonable  sin," 

This  passage  in  the  epistle  to  the  Hebrews,  has 
been  the  subject  of  much  discussion  among  Theo- 
logians, and  is  one  on  which  there  has  existed 
considerable  diversity  of  sentiment.  Instead  of 
venturing  any  opinion  of  my  own,  on  a  matter  so 
controverted,  I  shall  endeavour  to  collect  and  exhi- 
bit what  appears  to  be  the  soundest  construction 
given  by  some  of  our  most  intelligent  commen- 
tators. 

The  pious  and  learned  Burkitt,  thus  explains 
the  passage.* 

By  the  "  enlightened,"  here  understand  those 
that  were  baptized  and  embraced  Christianity. 
The  ancients  called,  baptism^  illumination;  and 
baptized  persons,  the  enlightened ;  because  of  the 
divine  illumination  which  was  conveyed  to  the 
minds  of  men  by  the  knowledge  of  Christianity. 
By  "  tasting  of  the  heavenly  gift,  and  being  made 
partakers  of  the  "Holy  Ghost;"  understand  such 
as  had  not  only  heard  of  the  extraordinary  gifts  of 
the  Holy  Ghost,  but  who  had  some  experience  of 
them,  themselves  ;  as  also  of  the  spiritual  benefits 
conferred  upon  them  in  baptism,  by  the  Holy 
Spirit.  By  "  tasting  of  the  good  word  of  God," 
understand  some  relish  of  the  truth  and  goodness 
of  the  gospel,  some  pleasure  in  entertaining  it,  by 
reason  of  the  gracious  promises  of  eternal  life  con- 
tained in  it. 

The  gospel  that  proclaimed  remission  of  sins 
was  a  "  good  word."     This  good  word  they  saw 

*  See  Burkitt  on  the  New  Testament  in  loco. 


THE  lord's  supper.  63 

by  miracles,  tongues,  and  prophecy,  and  so  could 
not  but  be  convinced  of  the  truth  of  it. 

"  The  powers  of  the  world  to  come,"  that  is, 
*'  the  powers  of  the  gospel  age,"  for  the  world  to 
come,  in  the  language  of  the  prophets,  signifies 
the  times  of  the  Messiah;  and  thus  "  the  powers 
of  the  world  to  come"  are  the  miraculous  powers 
of  the  Holy  Ghost,  bestowed  on  men,  in  order  to 
the  propagation  of  the  gospel.  Such  were  the 
gifts  of  healing,  of  casting  out  devils,  working  mi- 
racles, &LQ,. 

Others  by  "  tasting  of  the  powers  of  the  world 
to  come,"  understand,  some  apprehensions  of  the 
resurrection  and  future  judgment  with  affections 
suitable  thereto.  "  Now  concerning  these,"  says 
the  apostle,  "  if  they  fall  away,"  that  is,  if  they 
shall  apostatize  from  this  profession,  in  conse- 
quence of  their  love  to  the  present  world,  or  from 
fear  of  persecution  and  sufferings  ;  if  they  shall 
relapse  either  to  heathenism  or  to  Judaism,  it  is 
impossible  to  renew  them  again  to  repentance;" 
that  is,  it  is  a  thing  very  difficult,  hardly  to  be 
hoped  for,  that  such  wilful  apostates  should  be 
restored  again  by  repentance,  "  seeing  they  cru- 
cify to  themselves  afresh  the  Son  of  God,  and  put 
him  to  an  open  shame;"  that  is, they  virtually  and 
in  effect  crucify  him  over  again  inasmuch  as  in 
them  lies;  for  by  denying  and  renouncing  him, 
they  declare  him  to  be  an  impostor,  and  conse- 
quently worthy  of  death.  So  that  the  plain  sense 
of  these  words  seems  to  be  this :  "  If  those  who 
are  baptized  and  have  received  the  doctrines  of  the 
gospel,  and  are  endowed  with  the  gifts  of  the  Holy 
Ghost,  shall  yet  after  all,  apostatize  from  Christi- 
anity, it  is  very  difficult,  and  next  to  impossible, 
to  recover  such  by  repentance,  seeing  they  are 
guilty  of  as  great  a  crime,  as  if  in  their  own  per- 


§^  THE  SACRAMENT  OF 

SOUS  they  had   put  to  (iealh,  and  ignominiously 
used,  the  Son  of  "  God." 

An  exposition  corresponding  in  substance  with 
the  foregoing,  from  Mr.  Burkilt,  I  extract  from  Mr. 
Stackhouse's  Complete  Body  of  Divinity.*  After 
transcribing  tlie  passage  now  under  consideration, 
this  learned  theologian  says  :  "  We  must  remem- 
ber, 1.  That  it  is  very  usual  in  Scripture  to  express 
that  by  impossible,  which  is  extremely  difficult,  or 
impossible  for  human  strength,  unassisted  by  divine 
grace,  to  accomplish.  Thus  in  the  case  of  rich 
men's  entering  into  the  kingdom  of  heaven,  (Matt. 
xix.  26.)  our  blessed  Saviour  explains  himself 
by  saying  that,  though  the  thing  be  impossible 
with  regard  to  the  temptations  such  persons  are 
liable  to,  and  their  natural  inability  to  resist  them, 
*'  yet  the  things  that  are  impossible  with  men,  are 
possible  with  God ;"  (Luke  xviii.  27:)  that  is,  he, 
by  the  prevailing  influence  of  his  grace,  may  wean 
their  hearts  from  the  world,  and  enable  them  to 
overcome  their  darling  inclinations.  And  in  like 
manner  though  men  who  resist  and  quench  the 
Holy  Spirit,  by  sin,  cannot  renew  themselves,  yet 
God  can  give  them  the  heart,  and  power  of  re- 
pentance and  renovation ;  and  therefore  the  word 
impossible  here,  is  not  to  be  taken  in  a  strict  and 
rigorous,  but  in  a  comparative  sense  only." 

2.  "  That  these  texts  in  the  Hebrews,  relate  not 
to  every  sort  of  wilful  offenders,  but  to  such  only 
as  revolt  and  JJij  off  entirely,  from  the  faith  of  the 
gospel.  For  this  reason  they  are  branded  with 
the  name  of  adversaries,  such  as  "crucify  the 
Son  of  God  afresh,"  as  trample  him  under  foot, 
'•  count  the  blood  of  the  covenant  an  unholy  thing, 
and  do  despite  to  the  Spirit  of  grace."  And  these 
men  to  be  sure  it  is  impossible  to  renew,  while 

*  See  page  555. 


THE  lord's  supper.  65 

they  continue  in  their  apostasy  ;  because  they  have 
cast  off  their  only  remedy.  Faith^  we  all  know, 
is  the  indispensable  condition  of  pardon  ;  but  this 
they  have  rejected  and  disclaimed,  and  consequently 
are  not  within  the  covenant,  nor  under  the  influence 
of  grace;  they  have  denied  the  Lord  that  bought 
them,  they  have  renounced  the  whole  religion  of 
Christ,  and  therefore  cannot  reap  any  benefit  from 
the  sacrifice  of  that  blood  which  they  esteem  com- 
mon, and  no  sacrifice  at  all ;  or  from  the  merits  of 
him  whom  they  tread  under  foot,  as  if  he  were 
still  dead,  and  lying  in  the  grave,  and  consequently 
account  him  a  vile  miscreant  and  impostor." 

"  But  the  case  is  far  different  with  those  who 
are  engaged  in  a  sinful  course,  and  yet  have  not 
made  such  dangerous  defection,  or  thrown  ofT  the 
profession  of  Christianity.  They  may  see  their 
folly,  and  acknowledge  the  merit  of  their  Saviour's 
atonement;  they  may  comply  with  the  good  mo- 
tions of  the  Spirit  which  they  have  loo  long  resisted, 
though  they  have  not  formally  done  public  despite 
to  him.  There  is  a  mighty  difference  between 
walking  unworthy  of  the  Christian  profession,  and 
being  open  and  avowed  adversaries  to  it;  between 
a  conversation,  unbecoming  the  gospel,  and  prin- 
ciples that  professedly  overthrow  it;  and  conse- 
quently those  passages  of  Scripture  which  strike  at 
one  of  these,  and  declare  it  incapable  of  forgive- 
ness, need  not,  must  not  be  applied  to  the  other, 
so  as  to  exclude  from  it  all  hope  and  comfort,  a 
case  so  very  unlike  it." 

To  fortify  the  foregoing  explanation  from  Mr. 
Stackhouse,  I  subjoin  an  extract  from  the  commen- 
tary and  notes  of  tlie  learned  and  judicious  Dr. 
Mack  night. 

His  commentary  on  this  passage  from  the  6th 
chap,  of  Hebrews  is  as  follows: 

"  For  it  is  impossible  for  us  to  restore  a  second 


66  THE    SACRAMENT   OF 

time  by  repentance,  those  who  have  been  once  en- 
lightened by  believing  the  gospel,  and  have  tasted 
of  the  heavenly  gift  of  freedom  from  the  yoke  of 
the  law  of  Moses,  and  from  the  grievous  supersti- 
tions of  heathenism,  which  is  bestowed  on  Jews 
and  Gentiles  under  the  gospel,  and  have  been  made 
partakers  of  the  gifts  of  the  Holy  Ghost  at  their 
baptism,  and  have  perceived  the  excellence  of 
the  word  of  God,  the  doctrines  and  promises  of  the 
gospel,  and  have  seen  the  efficacy  of  the  powers  of 
the  gospel  dispensation,  in  reforming  sinners,  and 
yet  have  renounced  the  gospel  in  the  imagination 
that  Jesus  was  justly  punished  with  death  as  an 
impostor ;  crucifying  a  second  time  in  their  own 
mind,  and  making  a  public  example  of  the  Son  of 
God,  by  inwardly  approving  of,  and  consenting  to 
his  punishment." 

His  notes  on  this  passage  are  as  follows: 
*'  For  it  is  impossible  to  renew  again  by  re- 
pentance."— "  The  apostle  does  not  mean  that  it 
is  impossible  for  God  to  renew  a  second  time  by 
repentance  an  apostate,  but  that  it  is  impossible  for 
the  "ministers  of  Christ  to  convert  a  second  time 
to  the  faith  of  the  gospel,  one,  who  after  being 
made  acquainted  with  all  the  proofs  by  which  God 
hath  thought  fit  to  establish  (Mirist's  mission,  shall 
allow  himself  to  think  him  an  impostor,  and  re- 
nounce his  gospel.  The  apostle  knowing  this, 
was  anxious  to  give  the  Hebrews  just  views 
of  the  ancient  oracles,  in  the  hope  that  it  would 
prevent  them  from  apostatizing^  "  Seeing  they 
crucify  to  themselves  the  Son  of  God,"  &:c.  Apos- 
tates are  said  to  crucify  in  their  own  mind  the 
Son  of  God,  a  second  time,  and  to  expose  him 
to  infamy  ;  because  by  speaking  of  him  as  an  im- 
postor, and  inwardly  approving  of  the  punishment 
which  was  inflicted  on  him,  they  showed  that 
they  would  have  joined  his  persecutors  in  putting 


THE  lord's  supper.  67 

him  to  death,  if  they  had  had  an  opportunity  to 
do  it. 

On  the  authority  of  this  text  chiefly,  the  Nova- 
tians  exduded  from  their  communion,  those  M'ho 
in  the  time  of  the  Diocletian  persecution  delivered 
up  their  copies  of  the  Scriptures,  and  renounced 
the  profession  of  the  gospel.  But  the  character 
and  circumstances  of  the  apostates,  of  whom  the 
apostle  speaks,  were  very  different  from  the  cha- 
racter and  circumstances  of  the  apostates  in  the 
Diocletian  persecution.  The  Hebrew  apostates 
had  seen  the  miracles  of  Jesus  and  his  apostles, 
and  had  been  themselves  partakers  of  the  Holy 
Ghost,  and  thereby  had  been  enlightened,  or  per- 
suaded to  embrace  the  gospel ;  yet  through  the  in- 
fluence of  their  passions  and  lusts,  they  had  lost 
their  conviction  of  its  divine  original,  and  had  re- 
turned to  Judaism  ;  and  to  vindicate  themselves 
had  spoken  of  Jesus  as  an  impostor,  who  was 
justly  put  to  death  for  his  crimes. 

Persons  acting  in  this  manner  in  opposition  to 
all  the  evidences  of  the  gospel,  could  not  in  the 
ordinary  course  of  things  be  converted  a  secoyid 
time  to  the  Christian  faith,  because  no  further  evi- 
dence could  be  offered  to  ihem.  Besides,  their 
apostasy  proceeding  from  the  corruption  of  their 
hearts,  was  wilful.  (Heb.  x.  26.)  The  case  of 
the  apostates  in  the  Diocletian  persecution  was  dif- 
ferent. Through  fear  of  torture  they  had  deli- 
vered up  the  Scriptures  in  token  of  their  renounc- 
ing Christianity.  Yet  being  convinced  of  its  truth, 
they  were  still  Christians  in  their  hearts.  Now, 
however  culpable  these  men  may  have  been  for 
their  cowardice  and  hypocrisy,  there  was  nothing 
in  their  case,  as  in  the  case  of  others,  which  made 
it  impossible  for  the  ministers  of  Christ  to  per- 
suade them  to  repent.  The  Novatians  therefore 
showed  great  ignorance,  as  well  as  great  unchari- 


68  THE  SACRAMENT  OF 

tableness  in  contending,  that  the  apostle  had  de- 
clared the  repentance  of  such  persons  impossible, 
and  that  for  their  sin,  as  for  the  sin  of  those  men- 
tioned, (Heb.  X.  29.)  no  atonement  was  provided 
in  the  gospel. 

Dr.  Macknight  in  his  explanation  of  tlie  pas- 
sage under  consideration,  quotes  the  following 
extract  from  Peirce,  who  in  his  note  on  this  verse 
says, 

"  The  reason  why  our  author  speaks  so  severely 
of  such  apostates  may  be  taken  partly  from  the 
nature  of  the  evidence  which  they  rejected.  The 
fullest  and  clearest  evidence  which  God  ever  de- 
signed to  give  of  the  truth  of  Christianity,  was 
these  miraculous  operations  of  the  Spirit ;  and 
when  men  were  not  only  eye  witnesses  of  these 
miracles,  but  were  likewise  themselves  empowered 
to  work  them;  and  yet  after  all,  rejected  their 
evidence,  they  could  have  no  farther,  or  higher 
evidence  whereby  they  should  be  convinced ;  so 
that  their  case  must  in  that  respect  appear  despe- 
rate. This  may  be  partly  owing  to  their  putting 
themselves  out  of  the  way  of  conviction.  If  they 
could  not  see  enough  to  settle  them  in  the  profes- 
sion of  the  Christian  religion,  while  they  made  a 
profession  of  it ;  much  less  were  they  like  to  meet 
with  any  thing  new,  to  convince  and  reclaim  them, 
when  they  had  taken  up  an  opposite  profession, 
and  joined  themselves  to  the  inveterate  enemies  of 
Christianity." 


LETTER  XII. 

My  Dear  Friend — The  last  passage  in  the  wri- 
tings of  the  apostle  Paul  to  which  you  refer,  as 
containing  a  doctrine  calculated  to  excite  the  ap- 


THE  LORD  S  SUPPER.  69 

prehensions  of  timid  Christians,  and  to  keep  them 
at  a  distance  from  the  table  of  communion,  is  the 
following  :  (Heb.  x.  26,  27.) 

"  For  if  we  sin  wilfully,  after  that  we  have  re- 
ceived the  knowledge  of  the  truth,  there  remaineth 
no  more  sacrifice  for  sin  ;  but  a  certain  fearful 
looking  for  of  judgment,  and  fiery  indignation, 
which  shall  devour  the  adversaries." 

The  epistle  from  which  these  words  are  taken, 
it  will  be  remembered,  was  addressed  to  Jewish 
converts,  many  of  whom  had  witnessed  the  mira- 
cles, and  heard  the  discourses  of  our  Lord  while 
on  earth.  Some  had  probably  enjoyed  the  gifts 
of  the  Holy  Ghost,  and  might  themselves  have 
been  endowed  with  miraculous  powers.  Yet  in 
most  of  these  converts  from  Judaism,  from  the  in- 
fluence of  education  and  early  prejudice,  there 
was  a  strong  inclination  to  incorporate  llie  institu- 
tions of  Moses,  with  those  of  the  Lord  Jesus 
Christ.  Finding  this  to  be  impracticable,  and 
having  every  inducement  which  love  of  the  ivorld, 
a  regard  to  the  praise  of  me?!,  the  prospects  of 
favour  and  emolument  from  their  civil  rulers,  on 
the  one  hand;  and  fear  of  persecution,  the  dread 
of  obloquy,  desertion  of  friends  and  relations, 
the  loss  of  reputation  and  property  to  encounter 
on  the  other  ;  they  were  liable  to  yield  to  these 
weighty  considerations,  which  are  too  apt  to  sway 
the  popular  m.ind.  To  prevent  the  influence  of 
these  motives  from  drawing  the  first  converts  from 
Judaism,  back  to  a  mere  covenant  of  works,  to  a 
system  of  ceremony  which  ahvays  was  a  burden, 
too  heavy  for  the  Jewish  people,  seems  to  have 
been  a  consideration  that  powerfully  impressed  the 
eloquent  aposfle  who  composed  this  epistle. 

From  a  collation  of  the  sentiments  of  some  of 
our  ablest  Commentators,  the  following  appears  to 
be  their  impression  in  regard  to  the  passage  above 


Tfll  THE  SACRAMENT  OP 

quoted.  They  seem  to  think  that  *'  sinning  wil- 
fully" does  not  mean  every  intentional  sin,  but 
sinning  obstinately,  perseveringly^  and  malicious- 
ly ;  renouncing  Christianity. 

"  After  having  received  the  knowledge  of  the 
truth — "  that  is,  after  having  made  a  public  pro- 
fession of  Christianity,  being  baptised;  and  after 
being  admitted  to  the  Holy  Communion ;  that  if, 
after  such  a  profession,  from  fear  of  shame  or  suf- 
fering, or  from  an  undue  love  of  the  world,  of  its 
honours,  pleasures,  or  emoluments,  we  withdraw 
from  the  household  of  faith,  and  attach  ourselves 
to  the  enemies  of  the  gospel ;  in  such  case  we  ex- 
pose ourselves  to  "judgment  and  to  tiery  indigna- 
tion ;"  that  is,  to  the  just  censure  of  the  pious,  and 
to  the  displeasure  of  our  almighty  Judge. 

"  There  remains  no  more  sacrifice  for  sin :" 
that  is,  God  will  not  again  send  his  Son,  to  suffer 
and  to  die  for  sinners.  He  has  been  made,  once 
for  all,  an  oblation  for  the  sins  of  the  world ;  and 
if  his  sacrifice  is  rejected,  there  is  no  ground  for 
apostates  to  hope  for  another. 

The  passage  in  question  is  thus  explained  by 
Dr.  Doddridge : 

*'  For  if  we  sin  wilfully,  presumptuously,  by 
apostatising,  'after  having  received  the  knowledge 
of  the  truth,'  with  such  incontestible  evidence  and 
power ;  '  there  remaineth  no  more  sacrifice  for 
sin,'  nor  is  it  possible  to  find  any  atonement  that 
shall  be  efficacious,  after  having  thus  ungratefully 
and  wickedly  disowned  that,  which  God  had  ap- 
pointed." 

Dr.  Macknight's  remarks  on  the  passage  are  as 
follow  : 

"For  if  terrified  by  the  evils  that  attend  a  pro- 
fession of  the  gospel,  we  renounce  it  contrary  to 
our  conscience,  after  having  attained  the  knowledge 
and  belief  of  the  gospel,  there  remaineth  to  such 


THE    lord's    supper.  71 

persons  no  more  sacrifice  for  sin,  but  some  dread- 
ful apprehension  of  the  judgment  remaineth,  and  a 
punishment  by  fire,  the  effect  of  God's  anger,  to 
devour  all  the  adversaries  of  God,  whether  secret 
or  open." 

His  notes  on  this  passage  are  as  follow:  viz. 

Ver.  26.  "  If  we  sin  wilfully,  &:c." 

"Many  pious  but  weak  Christians  have  been 
greatly  terrified  by  this  text,  not  knowing  that  the 
apostle  speaks,  not  o^  ivilful  sin  in  general,  but  of 
deliberate  apostasy  manifested  by  the  apostates  for- 
saking the  Christian  assemblies.  For  the  descrip- 
tion which  the  apostle  hath  given  in  ver.  29,  of  the 
wilful  sin  of  which  he  speaks,  agrees  only  to  de- 
liberate apostasy,  which  in  the  first  age  was  of  so 
heinous  a  nature,  that  Christ  declared  he  would 
deny  the  person  before  his  Father,  who  should 
deny  him  before  men."   (Malt.  x.  33.) 

"There  remaineth  no  more  sacrifice  for  sin." 

"  As  the  apostle  in  the  former  part  of  the  epistle 
had  proved  that  the  sacrifices  of  the  law  were  all 
abolished,  and  that  the  only  sacrifice  for  sin  re- 
maining is  the  sacrifice  of  Ciirist,  it  follows,  as 
Peirce  justly  observes,  that  apostates  who  wilfully 
renounce  the  benefit  of  that  sacrifice,  have  no  sacri- 
fice for  sin  remaining  to  them." 

Ver.  27.  "  But  a  certain  fearful  looking  for  of 
judgment." 

"  Here  the  apostle  lays  it  down  as  certain  that 
God  will  not  pardon  siimers  without  some  sacrifice 
or  satisfaction.  For  otherwise  it  would  not  follow, 
from  there  remaining  no  more  sacrifice  for  sin,  that 
there  must  remain  to  them  a  dreadful  expectation 
of  judgment,  and  fiery  indignation  which  shall  de- 
vour the  adversaries." 

"  This  is  an  allusion  to  the  fire  that  came  out 
from  the  Lord,  and  consumed  the  two  hundred  and 
fifty  men  who,  on  the  rebellion  of  Korah,  intruded 


72  THE    SACRAMENT    OF 

themselves  into  the  priests'  office,  and  whose  de- 
struction is  an  emblem  of  the  destruction  of  the 
wicked  bv  fire  at  the  day  of  judgment."  (See  2 
Thess.  i.  7,  8.)     I  am  truly  yours,  <fec. 


LETTER  XIII. 

My  Dear  Friend — I  had  indulged  the  hope  that 
after  the  exposition  given  above,  in  relation  to 
those  passages  in  the  writings  of  "him  who  was 
not  a  whit  behind  the  chiefest  of  the  apostles," 
which  have  excited  the  apprehension  of  timid 
minds,  your  scruples  would  have  been  remo- 
ved, and  you  would  have  at  once  come,  with- 
out reluctance,  to  the  sacramental  table.  Still 
you  object  that  from  the  perusal  of  the  passages 
that  have  been  illustrated,  if  avowed  followers  of 
Christ,  after  having  made  a  public  profession  of 
faith  in  the  gospel,  should  relapse  into  former 
habits  of  sin,  the  condition  of  such  persons  in 
every  point  of  view  is  worse  than  if  they  had 
never  made  any  profession  of  religion.  And  you 
seriouslv  ask,  whether  I  do  not  think  they  would 
be  ffuilty  of  what  is  called  "  the  unpardonable  sin?" 
From  all  the  consideration  and  inquiry  I  have 
been  able  to  bestow  on  tb.is  subject,  1  have  drawn 
the  conclusion  that  no  such  sin  can  now  exist;  and 
that  the  only  sin  of  this  description  which  ever  did 
exist,  is  what  is  styled  in  Scripture,  "Blasphemy 
against  the  Holy  Ghost."  This  olTence  appears 
to  have  consisted  exclusively,  in  maliciously  and 
wilfully  imputing  to  the  iniluence  of  Satan,  those 
miracles  which  were  performed  by  our  Saviour, 
or  by  those  of  his  followers  who  had  this  power 
committed  to  them  ;  and  that  it  was  limited  to  the 


THE  lord's  supper.  73 

period  of  our  Saviour's  ministry,  and  to  the  first  ages 
of  the  Christian  church;  when  the  extraordinary 
gifts  of  the  Holy  Spirit  were  conferred  on  the  fol- 
lowers of  Christ,  as  essential  to  the  propagation 
and  establishment  of  his  religion.* 

By  carefully  observing  the  terms  used  by  the 
evangelists  Matthew  and  Mark,  in  relation  to  this 
sin,  its  nature  and  extent  may  be  readily  ascer- 
tained. It  appears  that  our  Lord  had  just  been 
curing  a  demoniac  who  was  at  once  blind  and 
dumb.  This  was  a  striking  exhibition  of  his  Di- 
vine power,  at  which  "all  the  people  were  so 
amazed  that  they  cried  out,  is  not  this  the  Son  of 
David?" 

AVhen  the  Pharisees  heard  it,  full  of  malice  and 
of  envy,  they  said,  "  This  fellow  doth  not  cast  out 
devils  but  by  Beelzebub  the  prince  of  devils." 
Such  w^as  the  tenor  of  their  conversation  with  each 
other.  But  our  Lord  "knowing  their  thoughts,'* 
reasoned  with  them,  and  showed  them  how  im- 
possible, and  how  absurd  it  was,  that  the  chief  of 
evil  spirits  could  at  one  and  the  same  time,  show 
a  disposition  t  o  do  both  good  and  evil ;  that  he 
should  be  the  instrument  of  inflicting  diseases, 
and  at  the  same  time  of  curing  them  ;  and  how 
impossible  it  was  that  a  kingdom  so  divided 
against  itself  could  stand. 

After  this  our  Lord  concludes  with  assuring  his 
hearers,  by  way  of  inference  from  what  he  had 
just  been  urging,  "  Wherefore,  all  manner  of  sin 
and  blasphemy  shall  be  forgiven  unto  men:  but 
the  blasphemy  (or  false  slander)  against  the  Holy 
Ghost  shall  not  be  forgiven  unto  men."  (Matt.  xii. 
31.)  Or  as  it  is  recorded  in  the  evangelist  Mark, 
*'  All  sins  shall  be  forgiven  unto  the  sons  of 
men,  and  blasphemies  wherewith  soever  they  shall 

*  See  Appendix  on  this  subject. 
6 


74  THE  SACRAMENT  OF 

blaspheme ;  but  he  that  shall  blaspheme  against 
the  Holy  Ghost  hath  never  forgiveness,  but  is 
in  danger  of  eternal  damnation."  (Mark  iii.  28, 
29.) 

Such  are  the  circumstances  which  led  our  Lord  to 
declare  in  what  that  offence  consisted  which  has 
been  denominated  "  the  unpardonahle  sin." 

Many  pious  and  learned  men  I  know,  have  be- 
lieved and  taught  that  there  are  various  acts  which 
men  might  commit,  which  because  of  their  re- 
semblance in  point  of  aggravation,  to  the  sin  of 
blasphemy  against  the  Holy  Ghost,  must  incur  a 
like  punishment  with  that  annexed  to  this  oflence. 
But  this  is  mere  matter  of  inference.  There  is 
no  authority  for  it  in  the  sacred  Scriptures.  Be- 
cause our  Lord  as  Supreme  Legislator  has  been 
pleased  to  exclude  one  offence  from  the  benefit  of 
pardon,  here  and  hereafter,  does  it  follow  that  any 
human  being,  because  of  some  fancied  analogy^ 
has  a  right  to  extend  the  same  punishment  to  other 
offences  ?  To  do  this  he  must  violate  the  plain 
declaration  of  our  Lord  himself,  who  assures  us 
"  that  cdl  sin  shall  be  pardoned  to  the  sons  of 
men,"  this  sin  against  the  Holy  Spirit,  alone  ex- 
cepted. 

You  will  perhaps  remind  me  that  the  apostle 
John  in  his  first  epistle  (ch.  v.  16.)  expressly  af- 
firms that  there  is  "  a  sin  unto  death."  But 
while  this  is  freely  admitted,  he  speaks  of  but 
one  sin  of  this  description,  and  there  seems  to  be 
no  good  reason  why  the  apostle  did  not  allude  to 
the  sin  of  which  we  have  been  speaking.  This 
passage  from  St.  John  is  thus  paraphrased  by  Dr. 
Doddridge  in  his  Family  Expositor.  "  There  is 
*  a  sin  unto  death,'  I  mean  such  an  apostasy  from 
Christianity  as  is  attended  with  blaspheming  the 
operations  of  the  Spirit  of  God,  and  ascribing 
them  to  Satan." 


THE  lord's  supper.  75 

Another  learned  commentator*  on  the  New 
Testament,  in  his  exposition  of  these  words,  has 
the  following  observations.  "  Now  in  the  verse 
before  us  he  (the  apostle)  relates  the  benefits 
which  others  receive  by  their  prayers,  as  well  as 
themselves,  assuring  them  that  if  any  did  pray  for 
an  offending  brother,  they  should  be  heard  in  what 
they  desired,  unless  the  person  they  prayed  for, 
had  sinned  the  unpardonable  sin,  the  sin  unto 
death;  by  which  we  are  to  understand,  apostasy 
from  the  Christian  religion  unto  idolatry ;  as  ap- 
pears from  the  following  words:  'Keep  yourselves 
from  idols ;'  which  caution  has  no  manner  of  de- 
pendence on  what  went  before,  unless  we  under- 
stand the  sin  unto  death  in  this  sense ;  or  if  with 
others,  we  call  it  'the  sin  against  the  Holy  Ghost,' 
it  comes  to  the  same  thing ;  for  what  is  that  sin 
but  a  renouncing  of  Christianity — denying  the 
truth  of  the  Christian  faith,  after  illumination  and 
conviction  by  the  Holy  Ghost,  and  maliciously 
persecuting  the  sincere  professors  of  it  ?" 

You  ask  "  why  it  is  that  the  sin  of  blasphemy 
against  the  Holy  Ghost  should  be  so  peculiarly 
the  object  of  the  Divine  displeasure,  as  to  be  put 
beyond  the  reach  of  pardon,  "  either  in  this  world 
or  in  the  world  to  come  ?''  I  answer  that  it  is 
probably  because  this  sin  above  all  others  evinced 
such  a  deep  depravity  of  heart,  so  resolute  a  de- 
termination to  close  the  understanding  against 
light,  and  the  conscience  against  conviction,  that 
no  means  short  of  a  miracle  could  reclaim  offend- 
ers of  this  character. 

They  were  eye-witnesses  of  the  most  astonish- 
ing proofs  of  Divine  power.  Th^y  saw  the  lame 
walking,  the  dumb  speaking,  the  sick  healed,  the 
blind  receiving  sight,  and  the  dead  raised  to  life. 

*  Mr.  Buxkitt. 


76  THE  SACRAMENT  OF 

These  were  facts  of  which  they  could  entertain 
no  doubt,  and  they  were  conscious  that  nothing 
short  of  a  divine  and  supernatural  agency  could 
perform  such  miracles.  But  instead  of  yielding 
to  the  evidence  of  their  senses,  and  the  conviction 
of  their  understandings,  they  maliciously  imputed 
these  astonishing  effects  to  the  influence  of  the 
prince  of  demons ;  thus  making  Christ  and  his 
followers,  confederates  of  Satan  ;  representing  the 
Christian  religion  as  the  contrivance  of  hell,  and 
the  operations  of  ihe  Spirit  of  God,  as  those  of  an 
apostate  angel.  Prejudice  so  obstinate,  and  ma- 
lignity so  bitter,  were  evidently  proof  against  all 
instruction,  and  could  be  overcome  only  by  a  mir- 
acle. There  is  no  reason  to  believe  that  the  Deity 
ever  constrains  any  one  to  believe  against  his 
will.  He  "draws  us  with  the  cords  of  love:" 
but  when  his  gracious  influence  is  resisted ;  when 
the  "Spirit  is  quenched,"  he  leaves  the  obdurate 
heart  to  remorse  and  despair.  "Ephraim  is  joined 
to  his  idols,  let  him  alone." 

It  is  not  improbable  that  this  ofi'ence  denomi- 
nated "  the  sin  unto  death,"  may  have  been  per- 
petrated after  the  ascension  of  our  Saviour,  perhaps 
until  the  entire  cessation  of  miracles.  When  this 
event  took  place,  history  does  not  satisfactorily 
inform  us.  But  from  the  concurrent  testimony  of 
the  ancient  fathers  of  the  Christian  Church,  it  is 
certain  that  miracles  were  performed  for  many 
years  after  the  death  of  the  apostles,  and  their  im- 
mediate successors.  Both  Celsus  and  the  Em- 
peror Julian,  enlightened,  but  obstinate  infidels, 
while  they  admitted  the  fact,  in  regard  to  the  mira- 
cles of  our  Lord  and  his  disciples,  maliciously 
ascribed  them  to  magiCj  and  to  the  influence  of 
the  evil  spirit. 

Upon  the  whole  then,  my  friend,  you  must  per- 
ceive how  little  foundation  there  is  for  the  scruples 


THE  lord's  SLPPl^R.  77 

you  have  indulged,  and  which  have  unhappily- 
kept  you  so  long  at  a  distance  from  a  sacrament, 
which  brings  you  into  a  most  delightful  commu- 
nion with  the  professed  followers  of  the  blessed 
Saviour.  You  see  that  "  blasphemy  against  the 
Holy  Ghost"  is  the  only  sin  that  has  been  declared 
to  be  beyond  the  reach  of  pardon  ;  that  this  offence 
could  only  be  committed  prior  to  the  cessation  of 
miracles ;  and  if  pronounced  to  be  "  a  sin  unto 
death,"  it  was  not  from  any  deficiency  of  merit  in 
Christ  to  atone  for  it,  nor  of  mercy  in  God  to  for- 
give it ;  but  because  it  evinced  such  obdurate  de- 
pravity of  heart,  such  perverse  malignity,  and  such 
incorrigible  obstinacy,  as  rejected  the  last,  and 
only  means  of  conviction  and  amendment ;  and 
consequently,  (without  a  miraculous  interference 
of  Divine  power)  put  the  offender  beyond  the 
reach  of  repentance,  or  erf  obedience,  and  conse- 
quently of  pardon. 

I  am  with  much  regard,  yours,  &;c. 


LETTER  XIV. 

My  Dear  Friend — While  you  admit  generally, 
the  importance  and  necessity  of  making  an  open 
profession  of  your  faith,  by  joining  in  the  com.- 
munion  of  the  Lord's  table,  you  still  continue  to 
entertain  doubts  of  3-our  preparation  for  so  solemn 
an  ordinance.  You  say,  there  are  several  descrip- 
tions of  nominal  Christians,  whom  it  is  usual  to 
admonish,  by  no  means  to  join  in  the  celebration 
of  this  holy  sacrament ;  and  that  from  a  careful 
examination  of  your  own  character  and  state  of 
mind,  you  cannot  flatter  yourself  with  the  persua- 
sion of  being  as  yet,  duly  prepared  for  an  approach 
to  the  table  of  communion. 


78  THE  SACRAMENT  OF 

You  therefore  anxiously  inquire,  what  are  those 
descriptions  of  character,  which  enlightened  rea- 
son, and  the  rules  of  sacred  Scripture,  exclude 
from  this  feast  of  love  ? 

"No  man,"  says  Dr.  Adam  Clarke,  "should 
be  permitted  to  approach  the  table,  when  not 
known  to  be  a  steady,  consistent  character,  or  a 
thorough  penitent.  If  there  be  an  indiscriminate 
admission,  there  must  be  unworthy  communicants, 
who  instead  of  receiving  the  cup  of  salvation, 
will  wring  out  the  dregs  of  the  cup  of  trembling ; 
for  we  may  rest  assured  that  this  ordinance  is  no 
indifferent  thing.  Every  soul  that  approaches  it, 
will  either  receive  good,  or  evil  from  it.  He  will 
retire  a  better,  or  a  Avorse  man.  He  will  either 
have  an  increase  of  Christ,  or  of  Judas.  On 
him  the  Lord  will  graciously  smile,  or  judicially 
frown."* 

There  can  be  little  doubt,  I  conceive,  but  that 
the  following  classes  are  of  the  last  description. 
1.  Professed  Infidels, — persons  who  altogether 
disbelieve  the  whole  of  divine  revelation,  or  who 
deny  the  divinity  and  mission  of  the  Lord  Jesus 
Christ.  Happily  this  class  of  individuals  are  at 
present,  neither  so  numerous,  nor  so  distinguished, 
as  they  were  during  the  last  century.  There  are, 
however,  many  in  every  Christian  community, 
who  if  they  do  not,  with  daring  effrontery,  openly 
espouse  the  cause  of  infidelity,  yet  insidiously 
attack  its  fundamental  doctrines,  or  treat  with  con- 
tempt its  professed  followers. 

Persons  of  this  character,  it  would  be  profana- 
tion to  admit  to  the  table  of  the  Lord.  Listead  of 
inviting  such  to  partake  of  this  ordinance,  we 
would  say  to  them,  "Beware,  stand  aloof,  ap- 
proach not  a  solemn  rite  which  would  only  be  the 

*  See  Dr.  Clarke's  Discourses  on  the  Eucharist,  p.  86. 


THE  lord's  supper.  79 

means  of  increasing  your  guilt,  and  adding  to  the 
intensity  of  your  future  punishment.  No,  rather 
go,  repent,  believe,  and  obey.  Examine  accu- 
rately, and  candidly,  the  nature  and  tendency,  the 
history  and  institution,  the  external  and  internal 
evidence  of  Christianity  ;  and  should  it  please  hea- 
ven to  enlighten  your  conscience,  and  to  renew 
your  heart,  then  come  humbly,  yet  vi^ithout  fear, 
to  this  communion  of  saints ;  and  while  angels  in 
heaven  would  rejoice  at  the  conversion  of  one  such 
sinner,  believers  on  earth  would  receive  you  to 
their  fellowship  with  cordial  satisfaction." 

2.  A  second  class  who  without  question  should 
always  be  admonished  to  abstain  from  this  ordi- 
nance are,  tlie  notoriously  vicious  and  profane. 

Christianity  is  not  a  mere  matter  of  profession. 
It  enjoins  good  works  as  well  as  true  faith.  While 
it  assures  us  that  "  without  faith  it  is  impossible 
to  please  God,"  (Heb.  xi.  6.)  it  as  plainly  declares 
that  "  without  holiness  no  man  shall  see  the 
Lord."  (Heb.  xii.  14.)  Speaking  of  the  works 
of  the  flesh,  viz.  of  "  murder,  drunkenness,  un- 
cleanness,  and  such  like,"  an  inspired  apostle  says, 
(Gal.  V.  19,  20,  21,)  "  I  tell  you  now,  as  I  have 
told  you  in  time  past,  that  they  who  do  such 
things,  shall  not  inherit  the  kingdom  of  God." 
And  in  his  first  epistle  to  the  Corinthians,  (chap. 
V.  11.)  he  exhorts  them  in  these  words,  "But 
now  I  have  written  to  you,  not  to  keep  company, 
if  any  man  that  is  called  a  brother,  be  a  fornicator, 
or  covetous,  or  an  idolater,  or  a  railer,  or  a  drunk- 
ard, or  an  extortioner ;  with  such  an  one,  no  not 
to  eat.''''  But  on  this  subject  little  need  be  said, 
inasmuch  as  it  very  rarely  happens,  unless  from 
some  motive  of  ambition  or  interest,  that  persons 
notoriously  vicious,  would  ever  ask  admittance  to 
the  table  of  communion.  The  palpable  inconsist- 
ency between  the   principles  of  the   gospel  and 


8Dr  THE   SACRAMENT   OF 

their  lives  is  such,  as  would  expose  them  to  the 
just  ridicule  and  contempt,  even  of  their  irreli- 
gious associates,  should  they  be  able  to  overcome 
the  scruples  of  their  own  conscience,  and  the 
dread  of  that  punishment  which  they  might  ex- 
pect, from  an  unworthy  participation  of  this  sol- 
emn ordinance. 

3.  A  third  class  of  persons  who  unquestionably 
ought  to  be  excluded  from  the  Lord's  table,  are 
those  who  are  grossly  ignorant  of  the  nature  and 
design  of  this  institution. 

Children,  idiots,  and  persons  who  are  deficient 
in  common  understanding,  are  obviously  included 
in  this  class.  All  who  are  incapable,  from  any 
cause,  of  "  discerning  the  Lord's  body,''  of  stating 
just  reasons  for  wishing  to  be  admitted  to  this  privi- 
lege, ought  to  be  advised  to  wait  until  by  prayer, 
reading  and  reflection,  they  shall  have  obtained 
right  views  of  the  ordinance. 

Will  it  be  said  that  ignorance  of  this  sacred  rite 
is  often  rather  a  misfortune  than  a  fault  ?  That 
there  are  many  instances  of  weak,  uninformed,  but 
pious  believers,  who  have  faith,  and  love,  purity 
of  heart,  and  correctness  of  deportment;  but  who, 
from  being  denied  the  means  of  instruction,  are 
ignorant  on  this  subject,  and  therefore  ought  not  to 
be  excluded  from  this  sacred  institution.  The 
plain  answer  to  this  objection  is,  that  persons  of 
this  description,  by  proper  attention  and  inquiry 
can  always  obtain  all  the  information  absolutely 
necessary  for  an  admission  to  this  ordinance.  There 
are  few  cases  that  can  occur,  where  applicants  of 
this  description  will  not  derive  much  advantage  by 
delay;  and  where  means  of  information  are  within 
reach,  and  not  sought  for,  or  used,  there  can  be  no 
reason  for  complaint,  if  the  ivilfully  ignorant  are 
excluded  from  the  communion. 

There  are  not  a  few  who  ignorantly  or  super- 


THE    lord's    SIPPER.  81 

stitiously  imagine,  that  there  is  a  certain  mysterious 
ejlicacy  in  the  ordinance  itself,  which  will  operate 
a  change  on  their  heart;  or  that  there  is  such  a 
degree  of  merit  in  obeying  the  injunction  of  our 
Lord  on  this  subject,  as  will  insure  his  favour  and 
a  title  to  eternal  life.  Others  again  imagine,  that 
the  simple  act  of  communicating,  seals  the  pardon 
of  their  offences,  without  any  reference  to  previous 
dispositions  of  heart,  or  to  the  subsequent  tenor  of 
their  life  and  conversation.  Till  persons  of  these 
sentiments  obtain  juster  views  of  this  sacrament, 
they  ought  undoubtedly  to  abstain  from  its  celebra- 
tion, however  correct  their  outward  deportment 
may  be,  or  whatever  warmth  of  devotion  they  may 
experience. 

4.  There  is  another  class  of  persons  who  scruple 
not  to  seek  admission  to  this  ordinance  from  mo- 
tives of  interest,  or  reputation^  but  who  should 
assuredly  be  admonished  to  abstain  from  it.  Such 
are  those,  in  some  foreign  countries,  where  it  is 
made  a  pre-requisite  to  filling  a  civil  or  military 
office.  How  much  this  sacred  institution  is  abused 
by  men  of  loose  characters  and  habits,  by  making 
it  an  instrument  of  accomplishing  their  interested 
or  ambitious  views,  it  is  needless  to  state. 

But  there  are  others,  and  of  these  not  a  few  in 
our  own  country,  who  from  motives  but  a  little 
more  elevated,  solicit  an  admission  to  the  Lord's 
Supper.  They  reside  perhaps  in  a  neighbourhood 
where  religion  is  respected,  where  its  professors 
are  persons  of  high  character  and  influence,  and 
where  reputation  may  be  gained  by  an  intimate 
association  with  the  religious  part  of  society.  They 
accordingly  persuade  themselves  that  they  are  quali- 
fied for  the  ordinance,  and  that  their  present  interest 
would  be  advanced  by  an  admission  to  the  com- 
munion. To  persons  of  this  description  I  would 
say,  Ah  my  friends,  in  a  transaction  so  important 


82  THE  SACRAMENT  OF 

as  that  in  which  you  are  about  to  engage,  be 
cautious,  reflect  much,  examine  your  motives,  as 
well  as  your  life ;  and  let  nothing  short  of  love  to 
the  Redeemer,  a  zeal  for  his  cause  and  for  the 
welfare  of  your  soul,  influence  you  in  this  solemn 
undertaking. 

5.  There  is  another  class  of  wavering  nominal, 
half-tvay  Christians,  who  sometimes  seek  admis- 
sion to  this  ordinance.  Their  hearts  are  divided 
between  religion  and  the  world.  They  make  an 
idol  of  riches,  of  reputation,  or  sensual  appetite. 
They  wish  to  serve  both  God  and  mammon,  be- 
lieving that  there  is  not  all  that  impossibility  of 
uniting  the  two  services,  which  our  Saviour  has 
declared.  They  have  been  admitted  into  the  Chris- 
tian church  by  baptism,  they  have  been  educated 
in  its  doctrines,  they  respect  its  institutions,  and 
wish  to  be  considered  as  professors,  so  far  as  this 
may  consist  with  a  supreme  devotion  to  their  tem- 
poral interest.  Persons  of  this  class  are  certainly 
in  a  crooked  path.  They  are  not  in  that  "  strait 
and  narrow  way  that  leads  to  everlasting  life." 
Let  them  be  decided,  let  them  renounce  either  the 
world,  or  heaven  as  their  portion.  "If  the  Lord 
be  God,  follow  him;  but  if  Baal,  then  follow  him." 
(1  Kings  xviii.  2L) 

Remember  that  "  he  that  waverelh  is  like  a  wave 
of  the  sea  driven  with  the  wind  and  tossed.  Let 
not  that  man  think  he  shall  receive  any  thing  of 
the  Lord  ;  a  double  minded  man  is  unstable  in  all 
his  ways."  (James  i.  6,  7,  8.)  When  your  mind 
is  determined,  and  you  have  resolved  to  seek  heaven 
in  preference  to  the  world,  then  come,  relying  on 
the  influences  of  the  Holy  Spirit  to  aid  your  reso- 
lution— then  come,  and  partake  without  hesitation 
of  the  emblems  of  redeeming  love. 

6.  There  is  another  class  of  persons  who  style 
themselves  rational  and  liberal  Christians,  who 


THE  lord's  supper.  83 

ought  not,  consistently  with  the  sentiments  of  our 
church,  or  of  any  regular  church  in  Christendom, 
to  be  invited  to  the  Lord's  Supper.  They  reject 
the  doctrine  of  our  Lord's  divinity  and  atonement, 
a  doctrine  that  from  the  origin  of  Christianity  to  the 
present  day,  has  been  held  by  the  great  body  of 
Christians  as  a  vital  and  essentialarticle  of  faith. 
They  attend  on  this  sacrament,  as  they  celebrate 
the  era  of  their  country's  independence,  the  settle- 
ment of  a  colony,  or  the  birth-day  of  some  distin- 
guished character.  They  commemorate  our  Sa- 
viour's life  and  virtues,  the  precepts  he  delivered, 
and  the  example  he  has  set.  But  here  they  stop. 
They  do  not,  in  common  with  every  other  Chris- 
tian denomination,  regard  the  Lord  Jesus  as  "  the 
Lamb  of  God  that  taketh  away  the  sins  of  the 
world."  They  do  not  believe  that  "on  him  was 
laid  the  iniquity  of  us  all;"  that  "  he  was  wounded 
for  our  transgressions ;"  that  "  he  was  bruised 
for  our  iniquities;"  that  "  the  chastisement  of  our 
peace  was  laid  on  him  ;"  and  that  "  by  his  stripes 
we  are  healed  ;"  that  "  his  soul  was  made  an  offer- 
ing for  sin;"  that  "he  bare  the  sin  of  many;" 
that  "  his  blood  was  shed  for  the  remission  of  sin  ;" 
that  "  he  died  unto  sin;"  that  he  "  gave  himself 
for  our  sins ;"  that  "  he  came  to  save  sinners  ;" 
that  "  he  purged  our  sins  by  his  blood  ;"  that  "  he 
appeared  to  put  away  sin  by  the  sacrifice  of  him- 
self;" that  "he  bare  our  sins  in  his  own  body  on 
the  tree  ;"  that  "  he  is  the  propitiation  for  our  sins 
and  for  the  sins  of  the  whole  world."  When  we 
read  such  language  as  this  in  the  charter  of  our 
salvation,  and  when  we  find  the  apostle  Paul  de- 
claring to  the  Corinthians,  that  by  eating  bread 
and  drinking  wine  in  commemoration  of  the  Re- 
deemer, "ye  do  show  forth  the  Lord's  death  till 
he  come,"  in  what  light  are  we  to  regard  those 
who  deny  the  efficacy  of  that  death,  who  consider 


84  THE  SACRAMENT  OF 

the  Son  of  God  as  a  raere  man,  or  at  most,  as  a 
very  exalted  super  angelic  Being?  Surely  there 
would  be  no  propriety  in  soliciting  the  attendance 
of  persons  holding  opinions  like  these,  to  a  commu- 
nion of  love  with  Christians  who  hold  the  Lord 
Jesus  to  have  united  in  himself  the  divine  and 
human  natures;  and  by  his  death  on  the  cross  to 
have  made  a  full  atonement  for  the  sins  of  all  who 
sincerely  believe,  and  trust  on  him  as  the  Saviour 
of  the  world. 

7.  There  is  one  other  class  of  persons,  and  it 
is  the  last  I  shall  mention,  who  abstain  from  the 
celebration  of  the  Lord's  Sapper,  and  whom  it 
would  be  very  useless  to  invite  to  this  ordinance. 
It  is  that  description  of  Christians  who  deny  the 
institution  of  any  sacrament.  In  their  zeal  for  the 
establishment  of  a  religion  purely  spiritual,  they 
seem  almost  to  have  forgotten  that  man  is  a  com- 
pound being,  made  up  of  matter  as  well  as  of  spi- 
rit. They  say  "  God  is  a  Spirit,  and  they  who 
worship  him  must  worship  him  in  spirit  and  in 
truth."  "Why  then,"  they  ask,  "should  we 
make  use  of  any  external  symbols  whatever,"  to 
commemorate  the  life  or  death  of  our  Lord  ? 

The  great  body  of  the  followers  of  Christ, 
from  the  period  of  his  ascension  to  the  present 
hour,  have  held  the  sacraments  of  baptism  and 
the  Lord's  Supper  to  have  been  instituted  by  our 
Lord  himself;  and  they  have  been  continued  with- 
out interruption,  and  with  scarce  an  exception,  by 
all  denominations  of  Christians  to  the  present  day. 
They  are  institutions  admirably  calculated  for  such 
a  compound  creature  as  man.  They  strength- 
en our  faith  by  the  aid  of  our  senses,  and  are 
attended  by  many  and  great  benefits,  as  number- 
less believers  in  all  ages  have  felt  and  acknow- 
ledged. 

It  is  not  my  purpose  in  these  letters  to  discuss 


THE   LORD  S    SUPPER.  85 

controverted  points  in  theology.  My  aim  is  prac- 
tical. I  do  not  therefore  pretend  to  answer  the 
objections  that  have  been  raised  to  the  administra- 
tion of  the  sacraments.  They  would  lead  into 
too  wide  a  field  of  discussion.  I  appeal  to  the 
plain  words  of  Scripture  ;  to  the  simple  narration 
of  the  evangelists  and  the  apostle  Paul ;  and  any 
one  who  is  disposed  to  controvert  what  they  have 
stated  on  this  subject,  would  not  probably  be  con- 
vinced with  any  thing  short  of  a  new  revelation. 
*'  If  they  hear  not  Moses  and  the  prophets,  nei- 
ther will  they  be  persuaded,  though  one  rose  from 
the  dead."  (Luke  xvi.  31.)     1  am  yours  truly. 


LETTER  XV. 

My  Dear  Friend — I  have  now  stated  under 
seven  different  classes,  as  distinctly  as  I  could, 
those  descriptions  of  persons  who  ought  not,  or 
who  need  not,  be  invited  to  a  participation  of  the 
Lord's  Supper.  There  can  be  no  scruple  in  your 
mind  on  the  question  of  not  being  included  in 
either  of  these  classes  ;  your  only  difficulty,  is  in 
regard  to  your  worthiness  to  approach  the  table  of 
communion.  You  admit  that  you  have  faith,  but 
but  you  say  "  it  is  weak  ;" — that  you  have  love  to 
the  Saviour,  and  to  all  whom  you  believe  to  be  his 
rea/ disciples,  but  that  "it  is  faint;''' — that  you 
truly  repent  of  your  past  sins,  but  whether  this 
♦'  repentance  is  unto  life,"  you  cannot  say.  In 
short  you  complain,  that  you  fall  so  far  short  of 
that  Christian  perfection,  which  the  gospel  ap- 
pears to  demand,  that  you  are  "  therefore,  in  your 
own   apprehensions,  unprepared  to  sit  with  the 


86  THE   SACRAMENT  OF 

followers  of  Christ  at  the  table  of  communion." 
My  dear  friend,  such  scruples  may  be  indulged  to 
an  unreasonable  extent.  Unless  confined  within 
the  limits  of  reason  and  the  prescribed  rules  of  the 
gospel,  they  would  leave  the  communion  table 
with  scarce  an  attendant. 

It  is  a  matter  of  much  importance  that  every 
sincere  and  penitent  believer  who  has  a  desire  to 
commemorate  the  death  of  the  Lord  Jesus  in  this 
solemn  ordinance,  should  form  correct  opinions  on 
this  subject.  Is  it  then  your  idea  that  in  order  to 
partake  of  the  Lord's  Supper,  the  applicant  should 
he  perfectly  faultless?  Certain  it  is  that  no  pro- 
fessor can  be  too  holy.  But  where  is  that  human 
being  to  be  found  who  is  ivithout  sin?  "If  we 
say,  we  have  no  sin,  we  deceive  ourselves,  and 
the  truth  is  not  in  us."  (1  John  ch.  i.  8.)  There 
is  not  a  day,  nor  an  hour  of  our  lives,  when  in 
the  full  exercise  of  reason,  in  which  we  do  not 
fall  short  of  the  requisitions  of  the  divine  law. 
But  this  is  by  no  means  a  substantial  reason  why 
we  should  neglect  this  ordinance,  any  more  than 
other  divine  institutions.  Our  frailties  and  corrup- 
tions should  indeed  humble  us  in  our  own  esteem, 
but  not  sink  us  into  despondence.  We  should 
resist  and  endeavour  to  subdue  every  irregular  pas- 
sion and  habit.  To  our  own  most  strenuous  ex- 
ertions, we  should  add  prayer  for  the  assistance  of 
the  Spirit  of  truth.  This  aid  has  been  promised 
to  all  who  will  ask  it  in  faith.  Imperfect  as  our 
graces  and  our  obedience  may  be,  we  need  not 
fear  a  rejection  from  our  heavenly  Father,  if  we 
come  through  him,  who  is  "  the  way,  the  truth, 
and  the  life."  Our  merciful  Redeemer  "  knows 
our  frame,  he  remembers  we  are  dust."  The 
heavenly  *'  treasure,"  he  knows  we  have  in 
*'  earthen  vessels,"  and  he  will  not  assuredly  ex- 


THE  lord's  supper.  87 

act  from  such   imperfect    beings  as  we  are,   the 
purity  of  angels. 

In  asking  admission  to  the  table  of  our  Lord,  it 
is  not  that  we  may  display  our  oivn  righteousness, 
but  obtain  pardon  for  our  offences,  and  "  grace  to 
help  us  in  every  time  of  need."  We  go  not  to 
this  ordinance  to  say  with  the  Pharisee,  "  God,  I 
thank  thee,  that  I  am  not  like  other  men  ;"  but  with 
the  humble  Publican,  to  pray,  '■'God  he  merciful  to 
me  a  sinner ^  To  imagine  that  in  order  worthily 
to  partake  of  the  Lord's  Supper,  we  must  he  fault- 
less, would  be  reasoning  against  the  experience  of 
believers  in  every  age.  Neither  Abraham,  nor 
David,  nor  Daniel,  nor  Job,  under  the  old,  nor  the 
apostles  of  our  Lord  themselves  under  the  nez^  dis- 
pensation, could  lay  claim  to  perfection.  What 
then  are  the  indispensable  qualifications  for  ad- 
mission to  the  table  of  communion?  To  obviate 
your  difficulties,  I  will  offer  for  your  consideration 
the  sentiments  ^  of  some  eminent  divines  on  this 
subject. 

The  qualifications  for  worthily  receiving  this 
ordinance  are  thus  epitomized  in  that  admirable 
summary  of  Christian  doctrine,  the  Westminster 
Assembly's  Shorter  Catechism. 

*'  It  is  required  of  them  that  would  worthily  par- 
take of  the  Lord's  Supper,  that  they  examine  them- 
selves of  their  knowledge  to  discern  the  Lord's 
body;  of  their  faith  to  feed  upon  him  ;  of  their  re- 
pentance, love,  and  new  obedience;  lest  coming 
unworthily,  they  eat  and  drink  judgment  to  them- 
selves." 

Professor  Osterwald  says,  in  his  excellent  sum- 
mary of  Christian  doctrine,  "  Every  one  who  truly 
believes  in  Christ,  and  repents  of  sin,  and  sincerely 
wishes  to  advance  in  holiness,  should  partake  of 

*  See  Catechism  for  youth,  page  195. 


88  THE   SACRAMENT   OF 

this  ordinance  as  one  of  the  principal  means  of 
advancing  in  the  Christian  life." 

Dr.  A.  Clarke  says,  "  It  may  be  asked,  who 
then  should  approach  this  awful  ordinance  ?'* 

"First,  I  answer,  every  believer  in  Christ  Jesus, 
who  is  saved  from  his  sins,  has  a  I'ight  to  come. 
Such  are  of  the  family  of  God,  and  this  bread  be- 
longs to  his  children.  On  this  there  can  be  but 
one  opinion.  Second:  Every  genvime penitent  is 
invited  to  come,  and  consequently  has  a  right,  be- 
cause he  needs  atoning  blood;  and  by  this  ordi- 
nance, the  blood  shed  for  the  remission  of  sins,  is 
expressively  represented.  '  But  I  am  not  worthy,' 
the  convert  will  say.  And  who  is  ?  There  is  not 
a  saint  on  earth,  or  an  archangel  in  heaven  who  is 
worthy  to  sit  down  at  the  table  of  the  Lord.  '  But 
does  not  the  apostle  intimate  that  none  but  the 
worthy  should  partake  of  it  ?'  No — He  has  said 
nothing  of  the  kind.  He  solemnly  reprehends 
those  who  eat  and  drink  unworthily,  but  there  is 
an  essential  difference  between  eating  and  drinking 
worthily,  and  being  worthy  thus  to  eat  and  drink. 

"  None  therefore  are  excluded  but  the  impeni- 
tent, the  unbelieving  transgressor,  and  the  profane. 
Believers,  however  weak,  have  a  right  to  come; 
and  the  strongest  in  faith  need  the  grace  of  this 
ordinance.  Penitents  should  come,  as  all  the  pro- 
mises of  pardon  mentioned  in  the  Bible  are  made 
to  such.  None  are  ivorthy  of  the  entertainment 
(though  all  these  will  partake  of  it  worthily,)  but 
it  is  freely  provided  by  him,  who  is  the  Lamb  of 
God,  who  was  slain  for  us,  and  who  alone  is 
ivorthy  to  receive  glory,  majesty,  dominion,  and 
power,  for  ever  and  ever."* 

*'  But,"  says  another  excellent  writer,t  "  we  may 

*  Discourse  on  the  Eucharist,  page  88. 
t  Dr.  Duncan's  Devout  Communicant. 


THE  lord's  supper.  89 

affirm  with  the  greatest  certainty,  that  no  serious 
person  who  sincerely  wished  and  endeavoured  to 
communicate  worthily,  could  communicate  un- 
worthily. For  God  accepteth  a  man  according  to 
what  he  hath.  For  even  when  one  who  hath  been 
a  stranger  to  religion,  comes  to  the  table  of  the 
Lord  with  sorrow  and  contrition  for  sin,  sincere 
purposes  of  amendment,  and  of  being  answerable 
to  the  death  of  Christ ;  though  his  religion  go  no 
further  at  present  than  honest  purpose  and  inten- 
tion, he  communicates  worthily.  Every  one  who 
sincerely  repents  of  his  past  transgressions,  and 
carefully  endeavours  to  bring  his  heart  and  life  in 
conformity  to  the  gospel,  is  within  the  terms  of 
mercy  ;  and  when  he  comes  to  the  holy  Sacrament, 
in  obedience  to  the  command  of  Christ,  as  a  mean 
of  improvement  in  holiness,  though  he  be  not  puri- 
fied to  that  degree  he  could  wish,  yet  may  he  be 
perfectly  secure,  that  he  cannot  in  any  sense  be 
said  to  eat  and  drink  unworthily,  so  as  to  '  be 
guilty  of  the  body  and  blood  of  the  Lord,  or  to  '  eat 
and  drink  condemnation  to  himself.'" 

*'  Unworthy  communicating  must  have  been  a 
deliberate  sin,  not  a  sin  of  infirmity,  otherwise  it 
would  not  have  been  so  severely  punished  as  it 
was  among  the  Corinthians,  with  bodily  diseases 
and  death.  Nor  should  it  ever  be  forgotten,  that 
whatever  was  meant  by  recording  the  guilt  and 
danger  of  unworthy  communicating,  the  apostle 
could  not  have  intended  by  it  to  terrify  any  person 
from  coming  to  the  Lord's  Supper,  but  only  to 
make  Christians  more  circumspect  in  their  ap- 
proaches to  it ;  for  in  the  very  next  words  after 
speaking  of  being  '  guilty  of  the  body  and  blood  of 
the  Lord,'  he  adds,  '  but  let  a  man  examine  him- 
self, and  so  let  him  eat  of  that  bread  and  drink  of 
that  cup.'" 

Combining  together  the  substance  of  what  has 
7 


90  THE   SACRAMENT    OF 

been  stated  above,  it  cannot  be  difficult  for  any  one 
who  is  truly  desirous  of  becoming  a  communicant, 
to  ascertain  whether  he  is  in  a  state  that  will  autho- 
rize his  partaking  M-ith  propriety  of  this  ordinance. 
Let  him  ask  himself  as  in  the  presence  of  God, 
with  reference  to  a  final  judgment,  whether  he  sin- 
cerely believes  in  the  Lord  Jesus  Christ,  as  the 
great  sacrifice  for  human  guilt,  and  trusts  in  his 
righteousness  and  atonement  for  salvation;  whether 
he  feels  the  love  of  Christ  constraining  him  to 
depart  from  what  is  evil,  and  to  practice  what  is 
good  ;  whether  he  sincerely  repents  of  past  offences 
against  God  and  man,  whether  he  resolves,  (  divine 
grace  assisting  him)  that  he  will  conform  in  his 
life  and  temper  with  the  principles  of  the  gospel ; 
whether  he  believes  the  sacred  Scriptures  to  be 
given  by  divine  inspiration,  and  regards  them  as 
the  infallible  rule  of  his  faith  and  practice. 

Having  these  few  plain  principles  for  his  guide, 
and  having  resolved  to  pursue  a  conduct  that  will 
correspond  with  them,  he  need  not  hesitate  on  the 
question  of  enlisting  under  the  banner  of  the 
cross,  assured  that  he  will  receive  all  that  aid  from 
above,  which  will  be  necessary  to  "  fight  the  good 
fight  of  faith,"  and  to  "  come  off  more  than  con- 
queror through  him  that  loved  us."  (Rom.  viii. 
37.)     I  remain  as  ever,  respectfully  yours,  &c. 


LETTER  XVL 

My  Dear  Friend — I  rejoice  that  your  difficulties 
begin  to  vanish  ;  that  your  scruples  are  in  a  mea- 
sure removed,  and  that  you  have  no  longer  those 
appalling  fears  in  relation  to  the  consequences  of 
partaking  of  the  Sacrament  of  the  Lord's  Supper, 
without  having  attained  that  imaginary  perfection, 


THE  lord's  supper.  91 

which  you  once  thought  indispensable  to  the 
worthy  receiving  of  it.  I  am  glad  to  find  that 
those  expressions  in  the  epistles  of  the  apostle 
Paul  to  the  Corinthian  and  Hebrew  converts  no 
longer  make  you  "  shudder  ivith  horror  at  the 
bare  contemplation  of  the  penalties  of  an  un- 
worthy communion."  Believe  it,  this  ordinance 
was  never  intended  to  be  a  stumbling  block,  or  an 
object  of  terror.  It  is  a  feast  of  love,  it  is  a  com- 
munion of  Christian  sympathy.  Like  Jacob's 
ladder,  it  is  a  delightful  medium  of  intercourse 
between  heaven  and  earth.  It  often  raises  the 
affections  above  terrestrial  objects,  and  gives  the 
believer  a  foretaste  of  the  joys  of  paradise. 

Why  then  longer  delay  an  approach  to  this  sa- 
cred ordinance  ?  You  answer,  that  you  cannot 
venture  in  your  present  state  of  ignorance  re- 
specting this  holy  Sacrament ;  that  you  doubt 
whether  you  have  that  knoivledge  of  it,  which 
will  enable  you  to  "  discern  the  Lord's  body," 
and  you  express  an  "  anxious  desire"  to  be  better 
informed  respecting  the  nature,  design,  and  bene- 
Jits  of  this  ordinance.  On  this  subject,  my  dear 
friend,  much  has  been  written,  and  there  are  many 
excellent  treatises,  containing  information  far  more 
extensive  than  any  thing  I  can  pretend  to  offer.  I 
cannot  however  refuse  the  request  you  make,  but 
will  cheerfully  assist  you  by  abridging  within  as 
short  a  compass  as  I  can,  what  I  regard  as  most 
important  on  this  interesting  subject,  in  those 
books  I  have  at  hand. 

In  order  fully  to  comprehend  the  nature  and  de- 
sign of  the  sacred  ordinance,  the  first  inquiry  to 
which  our  attention  should  be  directed  is,  the  true 
meaning  of  the  highly  figurative  language  which 
our  Lord  uses  in  relation  to  it. 

When  he  had  "taken  bread,"  says  the  evange- 
list Mark,  "  he  blessed,  and  brake  it,  and  gave  to 


^  THE    SACRAMENT   OP 

them  (the  apostles)  and  said,  take,  eat,  this  is  my 
body.  And  he  took  the  cup,  and  when  he  had 
given  thanks,  he  gave  it  to  them,  and  they  all 
drank  of  it ;  and  he  said  unto  them,  this  is  my 
blood  of  the  Neiv  Testament,  (covenant,)  which 
is  shed  for  many." 

About  a  year  prior  to  the  institution  of  this  Sa- 
crament, our  Lord  addressing  himself  to  a  mixed 
assembly  of  Jews,  referring  no  doubt  to  his  ap- 
proaching death  on  the  cross,  says,  "  I  am  the 
bread  of  life.  He  that  cometh  to  me  shall  never 
hunger,  and  he  that  believeth  on  me  shall  never 
thirsty  And  immediately  after  he  says,  *'  verily, 
verily,  1  say  unto  you,  he  that  believeth  on  me, 
hcUh  everlasting  life.  I  am  that  bread  of  life  ;  T 
am  the  living  bread  that  came  down  from  heaven. 
If  a  man  eat  of  this  bread,  he  shall  live  for  ever, 
and  the  bread  that  I  will  give  him  is  my  flesh, 
which  I  will  give  for  the  life  of  the  world.  The 
Jews  therefore  strove  among  themselves  saying, 
how  can  this  man  give  us  his  flesh  to  eat  ?  Then 
Jesus  said  to  them,  verily,  I  say  unto  you,  except 
ye  eat  the  flesh  of  the  Son  of  man,  and  drink  his 
blood,  ye  have  no  life  in  you.  \Yhoso  eateth  my 
flesh  and  drinketh  my  blood,  hath  eternal  life; 
not  as  your  fathers  did  eat  manna  in  the  wilder- 
ness and  are  dead  :  he  that  eateth  this  bread 
shall  live  for  ever." 

This  language  is  highly  figurative  ;  but  it  is 
deeply  interesting.  Literally  to  eat  the  flesh  and 
drink  the  blood  of  the  Saviour,  we  know  is  an 
impossibility.  When  he  brake  the  bread  before 
his  apostles  and  said,  "  this  is  my  body,"  they 
could  not  have  misunderstood  him.  His  body 
was  then  before  their  eyes  unbroken,  and  entire. 
When  he  took  the  cup  and  said,  "  this  is  my 
blood  of  the  New  Testament,  which  is  shed  for 
many,"  it  was  most  evident  to  the  senses  of  the 


THE  lord's  supper.  93 

apostles,  that  not  a  drop  of  his  blood  had  then 
been  shed.  They  must  have  considered  these 
emblems  as  signifying  events  that  were  to  happen. 

In  like  manner  when  he  said  to  his  disciples, 
*' I  am  the  door ;"  "I  am  the  good  Shepherd;" 
"  I  am  the  vine  ;  ye  are  the  branches  ;"  he  spoke 
according  to  the  figurative  style  of  speech,  then 
so  common  throuorhout  the  East.  On  some  occa- 
sions  this  language  appears  to  have  been  too  am- 
biguous for  the  apprehension  of  his  hearers.  As 
when  he  said,  (probably  pointing  to  his  own 
body,)  "  Destroy  this  temple,  and  in  three  days  I 
will  raise  it  up."  The  .Tews  mistaking  his  mean- 
ing replied,  "  Forty  and  six  years  was  this  temple 
in  building,  and  wilt  thou  raise  it  up  in  three 
days  ?"  "  But  he  spake,"  says  the  evangelist, 
*'  of  the  temple  of  his  body."  In  like  manner  he 
was  misapprehended  by  the  woman  of  Samaria, 
when  he  conversed  with  her  respecting  the  living 
water  which  he  should  give,  of  which  whoever 
should  drink,  would  never  thirst  again.  So  also, 
after  the  remarkable  discourse  recorded  in  the  6th 
chapter  of  St.  John's  gospel,  many  of  his  disci- 
ples are  said  to  have  gone  back,  and  walked  no 
more  with  him.  Happily  for  believers  at  subse- 
quent periods,  the  meaning  of  our  Lord  needs  not 
to  be  misunderstood,  where  he  discourses  of  "  eat- 
ing his  flesh,  and  drinking  his  blood." 

By  this  metaphorical  language,  he  designed  no 
doubt,  to  instruct  us,  that  hy  faith  we  are  to  feed 
on  him  ;  that  by  meditating  devoutly  on  his  death 
and  resurrection,  we  should  thence  derive  that 
knowledge,  and  kindle  those  affections,  which 
are  necessary  for  the  life  and  nourishment  of  our 
souls  ;  that  in  his  death  we  are  to  contemplate  the 
sacrifice  made  for  our  guilt,  and  the  means  of  re- 
conciliation, and  peace  with  our  heavenly  Father ; 
that  here  we  have  a  'pledge  of  our  own  resurrec- 


94  THE  SACRAMENT  Of 

tion,  and  of  our  admission  to  the  paradise  of  God, 
when  removed  from  this  scene  of  temptation,  of 
suffering,  and  sin ;  that  from  the  contemplation  of 
his  atoning  death,  our  souls  are  to  be  nourished 
with  that  hope  and  faith,  that  will  enable  us  to 
overcome  the  world,  and  tliat  will  continue  till  the 
close  of  life,  a  never-failing  source  of  the  most 
precious,  and  heart-soothing  consolations.  Such 
are  the  views  which  Christians  in  the  first  ages  of 
the  church  had  of  these  memorable  words  of  our 
Lord. 

Tertullian  thus  explains  them  : — "  In  order," 
says  he,  "  to  have  life,  we  must  seek  the  word 
that  was  made  flesh.  We  must  feed  on  it  by 
hearing,  we  must  masticate  it  by  meditation,  and 
digest  it  by/<:n7/i." 

Origen  says,  that  the  words  above  quoted  from 
the  evangelist  John,  are  "  the  letter  that  kills,  if 
taken  in  a  literal  sense ;"  and  St.  Augustine  ob- 
serves, "  that  whenever  the  words  of  our  Lord 
appear  to  enjoin  the  commission  of  a  crime,  when 
taken  in  a  literal  sense,  we  should  understand 
them  figuratively ;''  and  brings  as  an  example, 
the  words  already  referred  to. 

An  ingenious  author,  who  published  a  few  years 
since  a  treatise*  on  the  Lord's  Supper,  has  endea- 
voured to  illustrate  this  figurative  language  of  our 
Lord,  in  two  dialogues  between  a  father  and  his 
son.  He  maintains  that  by  "eating  the  flesh,  and 
drinking  the  blood  of  the  Lord  Jesus  Christ,"  is 
meant  "  the  soul's  subsisting  on  his  divine  love, 
and  divine  ivisdom;  and  that  these  divine  prin- 
ciples are  intended  to  be  received  by  man,  who 
for  that  end  is  endowed  with  the  two  receptive 

*  See  a  Tract  entitled  the  "  The  True  End  and  Design 
of  the  Holy  Sacrament  of  the  Lord's  Supper."  By  John 
Clowe,  Rector  of  St.  John's  Church,  Manchester. 


95 

faculties,  the  ivill  and  the  understanding;  the  will 
to  receive  love^  and  the  understanding  to  receive 
vjisdom;  and  that  whoever  thus  receives  love  and 
wisdom^  at  the  same  time,  receives  Jesus  Christ 
and  his  lifs,  and  together  therewith  all  the  bles- 
sings of  redemption." 

In  support  of  this  opinion  he  states  that  God  is 
declared  by  an  inspired  apostle,  to  be  "/ot'e,"  and 
that  our  Lord  proclaimed  himself  to  be,  "  the  light 
of  the  world ;  that  we  are  taught  that  "  man 
shall  not  live  by  bread  alone,  but  by  every  word 
that  proceedeth  out  of  the  mouth  of  God';"  that 
we  are  instructed,  "  to  labour  not  for  the  meat  that 
perisheth,  but  for  that  which  endureth  to  everlast- 
ing life;"  that  our  Lord  pronounced  a  blessing  on 
those  who  '■'"hunger  and  thirst  after  righteousness," 
and  declared  that  it  was  "Azs  ineat  to  do  the  will 
of  him  who  sent  him  :"  that  in  these  words  we  are 
taught  plainly  what  those  good  and  substantial  ob- 
jects are,  that  yield  wholesome  nourishment  to  the 
spirit ;  that  they  are  the  divine  love  and  divine 
ivisdom  of  Jesus  Christ  and  his  word.  All  the 
good7iess  and  truth  of  God,  therefore,  whether 
manifested  in  his  word,  or  in  his  works,  is  the 
proper  and  wholesome  food  of  man's  spirit."* 

The  preceding  observations  I  trust  will  be  con- 
sidered as  sufficiently  explanatory  of  our  Lord's 
meaning,  at  the  first  institution  of  his  Supper, 
when  he  said  of  the  bread,  "  this  is  my  body;  take, 
eat;"  and  of  the  wine,  "this  is  the  New  Testa- 
ment in  my  blood;  drink  ye  all  of  it:"  or  as  he  else- 
where declares,  "  my  flesh  is  meat  indeed,  and  my 
blood  is  drink  indeed."  These  material  emblems 
were  certainly  intended  to  signify  that  spiritual 
food,  which  when  received  by  faith,  nourishes  the 
soul  to  everlasting  life.     I  am  yours,  very  truly. 

*^ee  Clowe's  Treatise  on  the  Sacrament,  p.  30,  34. 


96  THE  SACRAMENT  OF 


LETTER  XVII. 


Mr  Dear  Friend — Having  in  a  former  letter  col- 
lected within  as  short  a  compass  as  I  could,  con- 
sistently with  perspicuity,  the  account  of  the  origi- 
nal institution  of  the  Lord's  Supper,  as  recorded  by 
three  evangelists,  and  the  apostle  Paul;  and  having 
in  my  last  letter  endeavoured  to  explain  the  figura- 
tive language  used  by  our  Lord  himself,  in  relation 
to  this  ordinance,  I  proceed,  in  conformity  with 
your  request,  to  illustrate  more  fully  its  nature  and 
design. 

As  this  sacrament  was  instituted  on  the  very 
night  on  which  the  Jewish  Passover  was  annually 
observed  ;  as  it  resembles  it  in  many  striking  par- 
ticulars; and  as  it  appears  evidenUy  to  have  been 
designed  as  a  substitute,  in  place  of  the  Mosaic 
rite,  we  shall  find  it  instructive  and  useful,  to  re- 
►view  the  circumstances  and  design  of  this  ancient 
ceremony. 

Four  hundred  and  thirty  years  had  now  elapsed 
from  the  calling  of  Abraham,  and  two  hundred 
and  fifteen  from  the  migration  of  the  children  of 
Israel,  to  the  land  of  Egypt.  Within  this  period, 
the  memory  of  Joseph  and  of  his  services  had  no 
doubt  been  lost.  Tlie  descendants  of  himself  and 
of  his  brethren,  remained  a  distinct  people.  Their 
occupation  was  principally  grazing,  which  was 
held  in  great  contempt  by  the  Egyptians.  The 
Israelites  were  accordingly  treated  witii  great  cruelty 
by  their  masters.  But  though  oppressed,  they  in- 
creased in  number  with  such  astonishing  rapidity, 
that  the  king  of  Egypt  became  fearful,  lest  in  case 
of  war  between  him  and  any  of  the  neighbouring 
kings,  these  strangers  might  join  his  enemies  ;  and 
"  so  get  them  up  out  of  the  land."  He  therefore, 
**  set  task  masters  over  them,  to  afflict  them  with 


THE  lord's  supper.  97 

burdens  ;  and  made  them  serve  with  rigour."  He 
*'made  their  lives  bitter  with  hard  bondage,  in 
mortar  and  in  brick,  and  in  all  manner  of  service 
in  the  field — all  their  service  was  with  rigour." 
(Exod.  i.  14.)  But  as  these  despised  strangers 
continued  to  multiply  notwithstanding  the  oppres- 
sion they  underwent ;  the  king  of  Egypt  proceeded 
one  step  further  in  crueUy,  and  passed  an  edict, 
directing  all  the  male  Hebrew  children  to  be  put 
to  death.  To  give  effect  to  this  law,  he  ordered 
all  his  own  people  saying,  "  Every  (Jewish)  son 
that  is  born,  ye  shall  cast  into  the  river;  but  every 
daughter  ye  shall  save  alive."   (Exod.  i.  22.) 

Under  circumstances  of  such  enormous  cruelty 
on  the  part  of  the  oppressors,  and  of  intolerable 
misery  on  the  part  of  the  oppressed,  Jehovah 
took  compassion  on  the  children  of  Israel,  and  de- 
termined to  deliver  them  by  the  agency  of  his 
servant  Moses.  Accordingly  he  appeared  to  this 
chosen  instrument,  saying,  I  have  surely  seen  the 
affliction  of  my  people  which  are  in  Egypt,  and 
have  heard  their  cry  by  reason  of  their  task-masters, 
for  I  know  their  sorrows,  and  I  am  come  down  to 
deliver  them  from  the  hands  of  the  Egyptians,  and 
to  bring  them  up  out  of  that  land,  unto  a  good  land, 
and  a  large ;  unto  a  land  flowing  with  milk  and 
honey.  Come  now  therefore,  and  I  will  send  thee 
unto  Pharaoh  that  thou  mayest  bring  forth  my 
people,  the  children  of  Israel,  out  of  Egypt." 
(Exod.  iii.  7,  10.) 

Moses,  at  the  command  of  God,  went  accord- 
ingly to  Pharaoh,  to  persuade  him  to  let  the  chil- 
dren of  Israel  depart  peaceably  from  his  territory. 
But  the  king's  heart  was  hardened  by  avarice.  He 
had  found  the  service  of  the  Israelites  too  profitable 
to  be  gratuitously  surrendered.  He  accordingly  re- 
fused to  let  them  go.  But  the  measure  was  al- 
ready determined  by  unerring  wisdom,  and  almighty 


99  THE  SACRAMENT  OF 

power  insured  its  accomplishtxient.  Various  plagues 
were  miraculously  inflicted  on  him  and  on  his  peo^ 
pie,  to  subdue  their  opposition.  They  still  how- 
ever resisted,  till  finally  at  the  command  of  God, 
his  own,  and  the  first-born  of  the  whole  nation  of 
the  Egyptians,  were  slain  in  one  night  by  a  de- 
stroying messenger  from  heaven.  When  this  tre- 
mendous blow  was  struck,  the  children  of  Israel 
were  specially  exempted  from  its  effects.  While 
the  first-born  of  their  oppressors  were  destroyed, 
theirs  were  continued  in  life.  In  commemoration 
of  so  signal  a  deliverance,  the  feast  of  the  Passover 
was  instituted. 

This  rite  was  to  be  perpetual.  "  Thou  shalt 
therefore  keep  this  ordinance,"  says  the  almighty- 
Lawgiver,  to  Moses,  "  in  his  season  from  year  to 
year,"  "  thou  shalt  observe  this  thing  as  an  ordi- 
nance to  thee  and  to  thy  ^ons  forever;  and  it  shall 
be  for  a  sipi  unto  thee,  upon  thy  hand,  and  for  a 
memorial  between  thine  eyes,  that  the  Lord's  law 
may  be  in  thy  mouth ;  for  with  a  strong  hand  hath 
the  Lord  brought  thee  out  of  Egypt." 

The  manner  in  which  this  ordinance  was  kept, 
was  as  follows.  "  On*  the  tenth  of  the  month 
Nisan,  (which  answers  to  our  March)  every  family 
in  Israel,  (or  if  the  family  was  too  small,  two 
neighbouring  families  joined  together,)  was  di- 
rected to  take  a  male  lamb,  or  kid  (for  the  origi- 
nal signifies  either,)  under  a  year  old,  and  ivithout 
blemish.  This  was  to  be  shut  up  until  the  four- 
teenth day  of  the  month,  when  it  was  to  be  killed 
in  the  evening." 

"  They  were  then  to  take  a  bunch  of  hyssop, 
and  dipping  it  in  the  blood,  they  were  to  strike  it 
on  the  two  side  posts,  and  the  upper  door  posts, 
of  every  house  where  they  ate  it ;  and  so  not  stir 

*  See  Stackhouse,  p.  375, 


THE  lord's  supper,  99 

out  till  morning.  This  lamb  was  to  be  dressed 
vj/wle;  roasted,  not  boiled,  because  roasting  was  a 
speedier  way  of  dressing  it.  But  it  was  to  be 
roasted  thoroughly,  because  it  was  all  to  be  eaten; 
not  a  bone  of  it  was  to  be  broken  ;  and  if  any 
remained  it  was  to  be  burned  ;  for  it  was  forbid- 
den to  suffer  this  sacred  victim  to  putrefy.  It 
was  to  be  eaten  standing,  and  in  haste;  to  repre- 
sent the  circumstances  of  persons  just  beginning 
a  journey  ;  with  hitter  herbs,  to  recall  the  bitter 
servitude  of  Egypt;  with  unleavened  bread,  in 
memory  of  their  deliverance  being  so  sudden  that 
they  had  not  time  to  leaven  their  bread  for  their 
journey.  It  was  necessary  that  not  less  than  ten, 
(as  Josephus  informs  us)  nor  more  than  twenty 
should  celebrate  this  feast  together." 

By  some  of  the  early  fathers  of  the  Christian 
church,  the  very  form  of  benediction  and  praise 
which  was  anciently  used  in  the  celebration  of  this 
solemnity,  has  been  preserved.  "  Blessed,"*  said 
the  observers  of  this  rite,  "  be  the  Lord,  the  Sove- 
reign of  the  world,  who  has  redeemed  us  from 
Egypt — us,  and  our  fathers ;  and  who  has  com- 
manded us  this  night  to  eat  a  lamb  and  unleav- 
ened bread." 

It  was  their  practice  during  the  days  of  unleav- 
ened bread,  to  invite  the  nearest  relations  to  the 
feast,  and  at  the  close  of  the  same,  the  best  bread 
was  brought,  which  the  master  of  the  family 
broke,  and  distributed  to  each  of  his  guests.  In 
doing  this  he  said,  "  This  is  the  bread  of  affliction 
which  our  fathers  ate  in  Egypt."  He  then  took 
the  cup  of  v/ine,  of  which  after  he  had  drunk,  all 
the  company  who  had  been  circumcised,  drank 
also.  He  then  returned  thanks,  after  which  he 
recalled  to  their  remembrance  the  circumstances  of 

*  See  Durand  sur  la  Sainte  Cene.  p.  150. 


100  THE  SACRAMENT  OF 

their  deliverance  from  Egyptian  servitude  ;  and 
they  closed  the  ceremony  with  a  hymn,  or  psalm. 

Justin  Martyr  has  preserved  the  ancient  for- 
mula of  the  Passover  as  used  by  the  Jews  in 
the  time  of  Esdras.  "  This  pas sover,^^  said  they, 
*'  is  our  Saviour  and  Refuge — sio^nifying  without 
doubt,  that  these  were  the  symbols  of  their  servi- 
tude and  deliverance — and  not  literally,  that  the 
bread  of  affliction  was  their  Saviour  and  Refuge." 

I  am  yours,  &c. 


LETTER  XVIII. 

My  Dear  Friend — Having  taken  a  view  of  the 
leadino;  circumstances  connected  with  the  Jewish 
Passover,  let  us  view  it  in  connexion  with  those 
that  accompanied  the  institution  of  the  Lord's 
Supper.  That  our  Lord  intended  this  ordinance 
to  be  a  substitute  for  the  Mosaic  rite,  there  can  be 
little  doubt ;  and  that  there  are  many  striking  points 
of  resemblance  between  the  two  institutions,  seems 
to  be  equally  clear. 

The  apostle  Paul  in  his  first  epistle  to  the  Co- 
rinthians (ch.  V.  7,  8.)  says,  "  purge  out  therefore 
the  old  leaven^  that  ye  may  be  a  new  lump,  as  ye 
are  unleavened.  For  even  Christ  our  passover  is 
sacrificed  for  us  ;  therefore  let  us  keep  \\\q  feast , 
not  with  the  leaven  of  malice  and  wickedness ; 
but  with  the  unleavened  bread  of  sincerity  and 
truth."  And  the  apostle  Peter  in  his  first  epistle, 
speaks  of  "  the  sprinkling  of  the  blood  of  Christ," 
and  again,  of  our  being  "  redeemed  by  the  pre- 
cious blood  of  Christ,  as  of  a  lamb  without  blem- 
ish, and  without  spot."  (1  Pet.  i.  19.) 

It  will  be  at  once  gratifying  and  instructive  to 


THE  LORD  S  SUPPER. 


101 


recapitulate  some  of  the  most  striking  coincidences 
between  the  Jewish  and  the  Christian  passover. 


1.  The  Jewish  passover 
was  first  celebrated  on  the 
night  previous  to  the  depar- 
ture of  the  children  of  Is- 
rael, from  Egypt. 

They  were  both  instituted  on  the  same  day  of 
the  month  and  the  year. 


The  Lord's  Supper  was 
first  celebrated  on  the  very 
eve  of  his  crucifixion  and 
departure  from  this  world, 
to  his  native  Heaven. 


2.  The  paschal  lamb, 
used  on  these  occasions  was 
to  be  without  "  blemish  or 
spot." 

3.  This  lamb  was  to  be 
slain  on  the  14th  day  of  the 
month  Nisan,  about  the  be- 
ginning of  the  evening  sac- 
rifice, (namely  from  three 
to  five  o'clock,  agreeably  to 
our  reckoning  of  time.) 

4.  The  blood  of  the  pas- 
chal lamb  was  to  be  sprin- 
kled on  the  door  posts,  of 
the  houses  of  the  Israelites. 


5.  Every  member  of  a 
Jewish  family  was  com- 
manded to  eat  the  flesh  of 
the  paschal  lamb. 

6.  No  part  of  the  pas- 
chal lamb  was  suffered  to 
become  putrid  ;  what  was 
not  eaten  was  to  be  consu- 
med with  fire. 

7.  The  paschal  lamb  was 
roasted  entire — not  a  bone 
of  it  was  to  be  broken. 


Our  Lord  is  referred  to, 
as  such  a  lamb,  by  St.  Peter 
in  the  passage  cited  above. 

Our  Lord  expired  about 
the  9th  hour,  says  the  evan- 
gelist— that  is  about  three 
o'clock,  according  to  our 
time. 


Thus  our  Lord's  blood  is 
styled  by  an  apostle,  "  the 
blood  of  sprinklings  that 
speaketh  better  things  than 
that  of  Abel,"  and  again 
he  says,  "  having  our  hearts 
sprinkled  from  an  evil  con- 
science." (Heb.  X.  22.  xii. 
24.) 

So  our  Lord  directs  all 
his  followers  spiritually  to 
eat  his  flesh,  as  a  condition 
of  inheriting  eternal  life. 

So  our  Lord's  body,  agree- 
ably to  prophecy,  was  not 
permitted  to  see  corruption. 


So  not  a  bone  of  our  Lord 
was  broken  on  the  cross; 
while  tlie  limbs  of  both  of 
those  who  were  crucified 
with  him,  were  broken. 


102 


THE   SACRAMENT  OF 


8.  The  Jews  did  not  cele- 
brate the  passover  as  a  com- 
mon meal.  Ten  or  more 
always  assembled  for  the 
purpose,  and  partook  of  it 
with  solemnity,  as  a  me- 
morial of  their  deliverance 
from  the  servitude  of  Eg-ypt. 

9.  The  Jews  celebrated 
their  passover  with  unlea- 
vened bread. 


10.  The  symbols  used  in 
tlie  passover  were  bread  and 
wine,  and  bitter  herbs. 

11.  No  person  could  par- 
take of  the  paschal  lamb, 
unless  he  had  first  been  cir- 
cumcised. 

12.  The  Jews  were  di- 
rected to  observe  the  pass- 
over  "forever  "  that  is,  so 
long  as  their  economy  should 
last. 

13.  It  always  was,  and 
still  is  the  practice  of  the 
Jews,  before  and  after  the 
celebration  of  this  rite,  to 
give  thanks. 


So  also  it  has  been  the 
constant  practice  of  Chris- 
tians to  celebrate  this  ordi- 
nance together,  in  memory 
of  their  deliverance  from 
the  greater  servitude  of  sin. 


Christians  are  admonish- 
ed to  "  keep  their  feast,  not 
wath  the  old  leaven  of  ma- 
lice or  hypocrisy  ;  but  with 
the  unleavened  bread  of  sin- 
cerity and  truth.'''' 

Christians  use  the  same 
emblems,  but  their  bitter 
herbs  are  penitence  and  hu- 
mility. 

So  among  Christians  no 
person  can  be  properly  ad- 
mitted to  the  Lord's  Sup- 
per, unless  subsequently  to 
being  baptised. 

Christians  are  directed  to 
celebrate  the  Lord's  Supper, 
as  a  memorial  of  Christ's 
death,  "until  lie  shall  come 
again''''  to  judgment, 

So  our  Saviour,  Avhen  he 
had  taken  bread,  blessed^ 
(not  the  bread,  but)  God  : 
hence  this  sacrament  has 
been  called  by  Christians, 
the  Eucharist ;  that  is,  an 
ordinance  in  which  God  is 
blessed,  or  praised. 


*'  The  many  resembling  circumstances,  real  and 
verbal,  abundantly  show,  (says  Dr.  A.  Clarke,) 
thet  the  ho/y  Eucharist  was  in  a  great  measure 
copied  from  the  paschal  feast,  and  was  intended 
lo  supply  its  place,  only  heightening  the  design, 
and  improving  the  application." 

The  great  object  of  both  the  institutions,  is,  to 


THE  lord's  supper,  103 

serve  as  a  memorial  of  a  great  deliverance  ;  the 
one  from  temporal,  the  other  from  spiritual  and 
eternal  servitude. 

The  coincidences  we  have  noticed  above  are 
certainly  very  striking.  But  it  is  obvious  how 
much  superior  of  the  two,  is  the  Christian  ordi- 
nance in  simplicity,  as  well  as  in  the  objects  it  is 
intended  to  commemorate. 

Under  the  Mosaic  dispensation,  there  were  many 
feasts  and  ceremonies  ;  but  none  were  regarded  as 
so  solemn,  or  so  binding  on  the  people,  as  those  of 
circumcision  and  the  passover.  In  place  of  the 
former,  under  the  Christian  dispensation,  baptism 
has  been  introduced,  and  in  place  of  the  latter,  the 
LonVs  Supper.  It  is  so  called  from  being  the  last 
meal  our  Saviour  ate  with  his  apostles,  prior  to 
the  termination  of  his  ministry  on  earth.  It  is  also 
called  a  sacrament,  from  the  Latin  word  sacra- 
7nentum,  which  signifies  the  military  oath  taken 
by  the  Roman  soldiers,  when  they  enlisted  under 
their  commanders. 

The  \evyform  and  matter  of  this  oath,  (as  taken 
by  the  solders  of  Republican  Rome)  are  both  pre- 
served in  Polybius  ;  and  a  careful  view  of  them 
cannot  fail  to  cast  much  light  on  the  subject  now 
under  consideration.  In  giving  an  account  of  the 
manner  of  raising,  embodying  and  enrolling  the 
Roman  troops  he  observes,  that  when  all  the 
arrangements  were  made,  and  the  different  compa- 
nies formed,  the  Chiliarch,  or  military  tribune, 
selecting  a  proper  person  from  all  the  rest,  pro- 
pounded to  him  the  sacr  amentum,  or  oath  of  fidelity 
and  obedience,  by  which  he  bound  himself,  "  sub- 
missively to  obey  and  perform  whatever  was  com- 
manded by  the  officers,  according  to  the  uttermost 
of  his  power."  *'The  rest  all  coming  forward 
one  by  one  take  successively  the  same  oath,  that 


104  THE   SACRAMENT    OP 

they  would  perform  every  thing  according  to  what 
the  first  had  sworn."* 

*'  Under  the  Imperial  form  of  government,  the 
Roman  soldier,"  (says  Mr.  Gibbon,)  "  in  his  first 
entrance  into  service,  had  an  oath  (sacramentu)n,) 
administered  to  him  with  everv  circumstance  of 
solemnity.  He  promised  never  to  desert  his  stand- 
ard, to  submit  his  own  will  to  the  commands  of 
his  leaders,  and  to  sacrifice  his  life  for  the  safety 
of  the  emperor  and  the  empire."!  So  also  the 
Roman  historian  Pliny,  in  his  letter  to  the  emperor 
Trajan  states,  that  the  Christians  in  his  province 
[Bilhynia,J  "  when  they  came  together  on  a  set 
and  solemn  day,  (probably  the  Lord's  day,)  having 
sung  a  hymn,  bound  themselves  by  an  oath,  (se  ob- 
stringere  Sacramento,)  not  to  commit  any  wicked- 
ness," &c. 

When  Cataline,  the  famous  Roman  conspirator, 
was  making  his  arrangements  to  usurp  the  supreme 
authority  of  Rome ;  having  assembled  his  asso- 
ciates and  made  a  speech  to  them,  he  is  said  to 
have  bound  his  fellow  conspirators  by  an  oath,X 
and  to  have  obliged  them  to  drink  wine,  mingled 
with  human  blood,  handed  round  in  bowls  ;  which 
when  they  had  done,  as  was  the  practice  at  sacred 
solemnities,  he  disclosed  his  plans  to  them ;  that 
so,  conscious  to  themselves  of  so  foul  a  fact,  they 
might  be  more  faithful  to  each  other.''  It  seems 
from  this  allusion  to  the  practice  at  sacred  solemni- 
ties, that  it  was  customary  on  some  occasions,  for 
the  people  to  mingle  the  blood  of  the  victim,  with 
the  wine  then  used. 

As  an  emblem  of  the  blood  of  the  "  Lamb  that 


*  Dr.  A.  Clarke  on  the  Eucharist,  page  77. 
t  See  Gibbon's  Decline  and  Full  of  the  Roman  Empire, 
Vol.  1,  page  16. 

X  Sallust  Bel.  Cat.  Sect.  3. 


THE  lord's  supper.  105 

taketh  away  the  sins  of  the  world,"  Christians  take 
the  sacramental  wine,  as  directed  by  their  Master, 
and  all  drink  of  it,  as  a  sacred  pledge  of  their  attach- 
ment and  fidelity  to  him,  and  to  each  other. 

This  ordinance  is  also  called  the  communion, 
inasmuch  as  it  is  the  medium  of  communion  be- 
tween God  and  the  soul ;  and  of  that  intimate  and 
affectionate  communion,  which  ought  to  subsist 
between  fellow  Christians.  "The  cup  of  blessing 
which  we  bless,"  says  the  apostle  Paul,  "  is  it  not 
the  communion  of  the  blood  of  Christ?  the  bread 
which  we  break,  is  it  not  the  communion  of  the 
body  of  Christ?"   (1  Cor.  x.  16.) 

"  In  celebrating  this  ordinance,"  says  an  eloquent 
divine,*  "  we  are  not  only  more  closely  cementing 
the  ties  of  nature  and  the  bands  of  friendship  among 
ourselves,  but  we  are  extending  our  cominunion  to 
the  church  of  Christ  universal;  we  are  stretching 
out  the  hand  of  fellov/ship  over  continents,  over 
oceans,  to  give  the  salutation  of  brotherly  love,  to 
all  who  love  our  Lord  Jesus  :  and  to  invite  men  of 
all  colours,  and  of  all  languages,  to  cast  in  their  lot 
among  us,  and  to  take  shelter  with  us,  under  the 
shadow  of  this  'great  rock  in  a  weary  land;'  to 
repose  with  us  amidst  the  '  trees  of  life,  whose 
leaves  are  for  the  healing  of  the  nations.'  '  But 
is  not  our  communion  also  with  the  Father,  and 
with  his  Son  Jesus  Christ?'  Is  it  not  with  them 
who  are  drinking  new  wine  in  our  Father's  king- 
dom ;  with  the  spirits  of  just  men  made  perfect; 
with  those  whom  on  earth  we  have  loved  ;  with 
those  who  have  often  eaten  and  drunk  with  us  at 
the  table  of  the  Lord  ;  and  with  whom  we  hope  to 
eat  and  drink  at  the  table  that  is  above,  sitting 
down  with  them,  and  with  Abraham,  Isaac,  and 
Jacob,  in  the  kingdom  of  heaven?     Delightful  re- 

*  See  Hunter's  Sacred  Biography,  vol.  iv.  page  166. 


106  THE  SACRAMENT  OF 

flection  !  The  employments  of  earth  and  heaven 
are  the  same;  the  animating  principle,  the  spirit  of 
love,  the  subject  of  their  praise,  and  the  source  of 
their  joys  are  the  same." 

It  is  also  styled  a  covenant.  Thus  our  Lord 
when  he  instituted  the  ordinance  says,  "  This  cup 
is  the  new  Testament — (or  more  properly  the  new 
covenant,)  in  my  blood."  (Matt.  xxvi.  29.)  In  like 
manner  baptism  is  denominated  by  the  apostle 
Peter,  "The  answer  (that  is,  the  engagement,  or 
pledge,)  of  a  good  conscience  towards  God."  (I 
Pet.  iii.  21.) 

By  theologians,  this  sacrament  is  generally  styled 
a  sign^  or  seal  of  the  covenant  between  God  and 
the  believer.  "  On  our  part,"  says  Bishop  Gib- 
son, "it  is  pleading  before  God  the  merits  and 
efficacy  of  Christ's  death  for  the  pardon  of  our  past 
sins,  and  for  grace  to  avoid  them  for  the  time  to 
come ;  and  on  God's  part,  it  is  a  conveying  and 
sealing  of  those  benefits  to  every  penitent  and  faith- 
ful receiver."  •"  "  The  Lord's  Supper,"  says  Mr. 
Willison,t  "  is  called  a  seal  of  the  covenant  of 
grace,  because  like  a  sealed  charter  it  confirms  and 
assures  to  us  the  certainty  of  the  covenant  and  all 
its  promised  blessings — that  God,  in  and  through 
Christ  is  willing  to  be  a  God  to  us,  and  to  take  us 
for  his  people." 

Perhaps  it  may  more  correctly  be  viewed  as  a 
permanent  memorial  of  the  ratification  of  that  new 
alliance — (as  it  is  uniformly  called  in  the  French 
translation  of  the  New  Testament,)  between  God 
and  man,  to  which  the  apostle  Paul  refers  in  his 
epistle  to  the  Hebrews,  as  having  been  promised 
by  God  to  the  Jews  at  the  advent  of  the  Messiah. 
"  This  is  the  covenant,  (the  alliance  ov  agreement) 

*  See  Gibson  on  the  Sacrament,  &c.  p.  26. 
tSee  Young  Communicant's  Catechism,  p.  21; 


THE  lord's  supper.  107 

I  will  make  with  them,  after  those  days,  saith  the 
Lord.  I  will  put  my  laws  into  their  hearts  ;  and 
in  their  minds  I  will  write  them,  and  their  sins  and 
iniquities  will  I  remember  no  more."  (Heb.  x.  16.) 
Such  is  the  substance  of  the  new  covenant,  (or 
alliance,)  of  which  the  apostle  has  given  merely 
an  epitome,  and  which  you  will  find  more  fully 
stated  by  the  prophet  Jeremiah,  (chapter  xxxi. 
31 — 35.)  Of  this  new  covenant,  the  Lord's  Sup- 
per may  properly  be  considered  as  a  token,  or  me- 
morial. 

Thus  when  God  made  a  covenant  with  Noah, 
that  he  would  no  more  deluge  the  earth  with  water, 
he  appointed  the  rainbow  as  a  "  token,"  or  memo- 
rial, of  this  agreement ;  so  that  whenever  after- 
wards beheld,  it  might  remind  Noah  and  his  pos- 
terity, of  the  Creator's  promise."  (Gen  viii.  8 — 
18.)  So  also  when  God  instituted  the  rite  of  cir- 
cumcision, he  declared  to  Abraham  that  it  should 
be  a  token,  (or  memorial,)  of  his  covenant,  that  he 
should  be  "  the  father  of  many  nations ;  that  he 
would  be  a  God  to  him,  and  to  his  seed  after  him  ; 
and  that  he  would  give  them  the  land  of  Canaan 
for  an  everlasting  possession."  (Gen.  xvii.  1 — 9.) 

But  this  subject  requires  further  illustration.  I 
will  discuss  it  at  greater  length,  when  I  come  more 
particularly  to  consider  the  nature  of  this  ordi- 
dance,  as  the  memorial  of  a  propitiatory  sacrifice 
made  by  the  Lord  Jesus  Christ  for  human  guilt. 

I  remain  as  ever,  vours  trulv. 


LETTER  XIX. 

My  Dear  Friend — In  order  truly  to  "  discern  the 
Lord's  body"  in  this  sacrament,  it  is  indispensably 
necessary  to  comprehend  its  nature  and  design. 


108  THE  SACRAMENT  OF 

One  excellent  writer*  thus  describes  it :  "  The 
Lord's  Supper  is  an  ordinance  of  the  gospel,  ap- 
pointed by  Jesus  Christ,  to  preserve  in  Christians 
a  perpetual  remembrance  of  his  death,  and  to  make 
us  partakers  of  the  benefits  of  it."  Another  di- 
vinet  says,  "  It  is  a  religious  eating  of  bread  and 
drinking  of  wine,  according  to  Christ's  institution 
and  example,  in  remembrance  of  his  death  and 
sufferings  for  us."  Professor  Osterwald  defines  it 
to  be  "  a  holy  institution,  in  which  Christians  eat 
bread,  and  drink  wine,  in  remembrance  of  Jesus 
Christ,  and  of  his  death."  And  Mr.  Stackhouse 
on  this  point,  observes,  "  That  we  do  therein 
gratefully  commemorate  the  sacrifice  of  Christ's 
death,  and  by  renewed  acts  of  faith,  present  that 
to  God  as  our  sacrifice,  in  the  memorial  of  it, 
which  he  himself  hath  appointed ;  hereby  con- 
firming our  covenant  with  God,  and  sharing  in  the 
blessed  effects  of  that  death  which  our  Lord  suf- 
fered for  us.  "  77^15,"  says  our  author,  "  is  the 
whole  intention  of  the  institution.^ ^X 

In  our  inquiry  into  the  nature  of  this  ordinance, 
it  is  obvious  then  that  we  must  go  one  step  higher, 
and  inquire  into  the  origin  of  sacrifices.  The 
impression,  which  seems  to  have  so  generally  ex- 
isted, and  which  still  exists,  among  mankind,  that 
the  blood  of  victims  must  be  shed  to  propitiate  an 
offended  Deity,  can  be  only  rationally  accounted 
for,  on  the  ground  of  its  having  been  transmitted 
by  tradition  from  Noah,  and  his  descendants. 

The  sacrifice  of  animals,  as  substitutes  for  hu- 
man offenders,  has  been  practised  from  the  most 
remote  antiquity,  and  among  the  most  enlightened 
heathen  nations,  as  well  as  among  the  Jews.  This 
is  no  matter  of  doubt.    All  nations  seemed  to  have 

*  Bishop  Gibson.  t  Mr.  Willison's  Catechism,  p.  23. 

t  Stackhouse's  Body  of  Divinity,  p.  619. 


THE  lord's  supper.  109 

acted  on  the  principle  staled  by  the  apostle  Paul, 
that  "  without  shedding  of  blood,"  there  was  "  no 
remission"  (of  sin.)  But  you  w'\\\  ask,  ivhence 
this  universal  impression,  this  uninterrupted  prac- 
tice ?  Setting  aside  the  light  of  divine  revelation, 
this  problem  is  not  to  be  solved  by  the  utmost 
stretch  of  human  reason  or  ingenuity.  The  ex- 
istence and  the  continuance  of  sacrifices  among 
the  Jews,  we  know,  had  a  plain  reference  to  the 
great  sacrifice  of  the  Lord  Jesus  on  the  cross ; 
and  unconnected  with  that,  they  appear  to  be  no- 
thing but  unmeaning  ceremony,  and  cruel  super- 
stition. 

Instead  of  resorting  to  commentators  or  to  sys- 
tematic treatises  on  theology,  for  the  illustration 
of  the  origin  and  meaning  of  sacrifices,  I  will 
transcribe  for  your  information  some  very  striking 
remarks  on  this  subject,  by  the  late  pious  and  vene- 
rable Dr.  Boudinot.  They  are  contained  in  a  loose 
manuscript,  which  I  met  with  among  his  papers, 
and  which  appears  to  be  the  substance  of  a  letter 
designed  for  the  information  of  some  friend,  or  re- 
lative, who  was  desirous  of  joining  in  the  com- 
munion of  the  church.  His  remarks  are  as  fol- 
lows : 

*'  The  whole  plan  of  salvation  for  fallen  man, 
being  founded  on  the  sacrifice  and  atonement  of 
the  Lord  Jesus  Christ,  the  second  Person  in  the 
adorable  Trinity,  it  is  necessary  that  the  practical 
nature  of  sacrifices  before  the  incarnation,  as  used 
by  Jew  and  Gentile,  should  be  understood. 

"  No  sooner  had  man  fallen,  and  become  sepa- 
rated from  his  Creator  by  wicked  works,  than  the 
glad  tidings  of  a  Saviour,  to  come  in  the  flesh, 
were  revealed  to  him  by  the  infinite  mercy  of 
God.  This  was  attended  with  the  intimation  of 
the  divine  will,  in  what  manner  the  promise  should 
be  continued  in  the  world,  till  verified  by  the  ac- 


110  THE  SACRAMENT  OF 

lual  coming  of  the  Messiah.  This  was  to  be,  by 
the  blood  of  a  victim  offered  on  the  altar,  in  their 
public  M'orship  ;  thus  holding  up  to  all  mankind  a 
type  of  the  sufferings  and  death  of  the  incarnate 
Messiah  for  the  sins  of  man  ;  and  thus,  from  the 
exclusion  of  Adam  from  Paradise,  establishing  the 
doctrine  that '  without  shedding  of  blood  there  was 
no  remission  of  sin.' 

"  This  is  apparent  from  Adam  and  Eve  being 
clothed  in  the  skins  of  beasts,  which  could  only 
have  been  obtained  from  the  beasts  offered  in 
sacrifice.  Shortly  after  we  find  Cain  and  Abel 
offering  their  sacrifices  at  set  times,  or  on  the  Sab- 
bath. At  this  early  period  we  find  the  perverse- 
ness  of  the  human  heart,  refusing  obedience  to  the 
will  of  God,  and  submission  to  his  positive  ordi- 
nance. AVhile  Abel,  obedient  to  the  divine  com- 
mand, and  in  full  confidence  of  the  promised 
Saviour,  offered  a  bloody  victim,  a  lamb  or  a  kid ; 
Cain  could  not  see  why  the  labours  of  his  hands 
should  not  be  equally  acceptable  with  the  firstlings 
of  Abel's  flock  ;  and  therefore  refusing  a  compli- 
ance with  the  positive  ordinance  of  the  Creator, 
brought  of  the  fruits  of  the  earth,  a  bloodless 
offering,  merely  of  gratitude  to  God. 

"It  pleased  God  to  make  known  his  pleasure 
by  accepting  Abel's  offering,  probably  by  fire  from 
heaven,  consuming  it;  and  to  reject  Cain's  offer- 
ing by  taking  no  notice  of  it.  Cain  still  obsti- 
nately bent  in  opposition  to  the  divine  will,  instead 
of  turning  his  vengeance  on  himself,  and  repenting 
of  his  sins,  revenged  himself,  by  the  murder  of 
his  brother.  Hence  the  apostle  says,  '  by  faith 
Abel  offered  a  more  acceptable  sacrifice  than  Cain.' 
From  that  time  all  nations,  however  ignorant  of 
their  design,  continued  to  offer  daily  sacrifices  for 
the  forgiveness  of  sins. 

"The  Jewish  nation  alone  preserved  the  spiri- 


THE  lord's  supper.  Ill 

tual  meaning  of  this  rite,  and  kept  up  the  know- 
ledge of  the  thing  signified  thereby.  By  this  they 
held  up  to  view  the  coming  of  the  promised  Mes- 
siah in  the  flesh ;  that  great  sacrifice  by  which 
'  life  and  immortality  were  to  be  brought  to  light,' 
and  repentance,  and  forgiveness  of  sins,  granted  to 
all  who  should  believe  on  him.  In  order  there- 
fore to  understand  the  nature  and  design  of  the 
Lord's  Supper,  it  is  necessary  to  know  something 
of  the  true  object,  prefigured  by  the  sacrifice  of 
animals.  We  may  learn  the  Jewish  practice  from 
tlie  Scriptures  of  the  Old  Testament.  I  shall  cite 
but  a  few  texts.  When  Moses's  father-in-law 
came  to  him,  ♦  he  took  a  burnt-offering,  and  sacri- 
fices for  God.'  '  And  Aaron  came,  and  all  the 
elders  of  Israel,  to  eat  bread  before  the  Lord.'' 
(Exod.  xviii.  12.)  Saul  and  his  servant  met  some 
young  women  going  to  draw  water,  who  told  them 
that  Samuel  was  come  to  the  city,  and  they  asked 
the  maidens,  '  is  the  Seer  here  ?  And  they  an- 
swered them  and  said,  Behold  he  is  before  you, 
make  haste  now,  for  he  came  to  day  to  the  city ; 
for  there  is  a  sacrifice  of  the  people  to-day,  in  the 
high-place.  As  soon  as  ye  be  come  into  the  city, 
ye  shall  straitway  find  him,  before  he  go  up  to  the 
high-place  to  eat;  for  the  people  will  not  eat  till 
he  come,  because  he  doth  bless  the  sacrifice.^ 
(1  Sam.  ix.  11,  12,  13.) 

"  While  the  Jews  were  in  the  wilderness,  they 
were  not  allowed  to  eat  any  meat  at  their  private 
tables,  unless  they  had  first  sacrificed  it  to  God  at 
the  tabernacle.  (Lev.  xvii.  4,  5.)  '  Whatsoever 
man  there  be  of  the  house  of  Israel,  that  killeth  a 
lamb  or  a  goat,  or  an  ox,  within  the  camp,  or 
without  the  camp,  and  bringeth  it  not  to  the  door 
of  the  tabernacle,  to  offer  an  offering  to  the  Lord, 
blood  shall  be  imputed  to  him.'  So  it  is  observed 
by  many  of  the  Jewish  authors,   that  God  com" 


112.  THE  SACRAMENT  OF 

manded  at  first  that  all  which  the  Israelites  did 
eat,  should  be  peace-offerings ;  but  when  they 
came  into  the  land  of  Canaan,  and  were  dispersed 
to  great  distances,  this  was  altered,  (as  in  Deut. 
xii.  21.)  St  Paul  confirms  this  doctrine,  "  We 
have  an  altar  whereof  they  have  no  right  to  eat, 
that  serve  the  tabernacle,"  (or  Jewish  temple.) 
(Heb.  xiii.  10.) 

The  heathens  in  the  worship  of  their  deities  did 
the  same.  A  learned  Rabbi  says,  in  speaking  of 
the  heathen  sacrifices,  "  In  those  ancient  times, 
whosoever  sacrificed  to  idols,  made  ^  feast  iqoon 
the  sacrifice.''^  This  custom  is  often  referred  to, 
in  the  New  Testament.  "  For  if  any  man  see  thee,''^ 
says  St.  Paul,  "  which  hast  knowledge,  sit  at  meat 
in  the  idol's  temple,  shall  not  the  conscience  of 
him  which  is  weak,  be  emboldened  to  eat  those 
things  which  are  off'ered  to  idols  ?"  (1  Cor.  viii. 
10.)  In  another  place,  he  says,  *'  Our  fathers 
were  all  baptized  unto  Moses  in  the  cloud  and 
in  the  sea  ;  (a  type  of  our  Christian  baptism)  and 
did  eat  the  same  spiritual  meat,  (the  manna,)  and 
did  all  drink  the  same  spiritual  drink;"  (the  water 
that  followed  them  from  the  rock,)  typical  of  the 
bread  and  wine  in  the  Lord's  Supper.  These 
feasts  then  were  the  proper  sacraments,  joined 
with  sacrifices.  Thus  it  appears  that  both  with 
Pagans  and  .Tews,  it  was  among  their  most  solemn 
rites  to  ']om  feasting  with  sacrifices;  and  to  eat 
of  those  things  that  had  been  ofi'ered  up. 

This  being  the  case,  what  infinite  love  does  the 
Saviour  manifest  to  his  people,  in  remembering 
them  in  the  midst  of  the  agonies  of  the  cross ;  in 
making  such  a  glorious  provision  for  their  necessi- 
ties, that,  as  he  had  offered  himself  once  for  all,  a 
sacrifice  and  oblation  not  to  be  repeated ;  he  should 
permit  them  as  it  were,  to  feast  continually  on  that 
sacrifice  in  a  spiritual  manner,  by  adopting  bread 


THE   lord's    supper.  113 

and  wine,  not  as  his  body  and  blood,  which  in 
itself  would  have  been  impossible,  but  as  striking 
memorials  of  them  ;  that  being  spiritually  receiv- 
ed, they  should  have  all  the  efficacy  connected 
with  actually  eating  the  sacrifice,  and  thereby 
should  become  a  blessed  "  feast  of  fat  things,"  to 
the  nourishment  and  growth  in  grace  of  all  his 
servants  in  this  vale  of  tears  ;  and  moreover  should 
show  forth  his  death  to  a  guilty  world,  till  his 
second  coming  in  glory. 

The  apostle  assures  us,  (1  Cor.  v.  7.)  that 
"  Christ  our  Passover  is  sacrificed  for  us  :  there- 
fore let  us  keep  the  feast  with  the  unleavened 
bread  of  sincerity  and  truth."  So  that  by  this  we 
are  taught  that  the  eating  and  drinking  of  the  me- 
morials of  the  body  and  blood  of  Christ,  who  was 
offered  up  to  God  on  the  cross  for  us,  is  a  real 
commiunication  in  his  death  and  sufl'erings.  And 
again,  as  all  who  ate  of  the  sacrifice  among  both 
Jews  and  Heathens  were  accounted  partakers  of 
the  altar,  that  is,  of  the  sacrifice  offered  on  the 
altar;  we  are  hence  fully  taught,  that  to  eat  and 
drink  the  memorials  of  his  body  and  blood,  which 
Christ  has  appointed  by  this  positive  institution,  is 
to  be  made  partakers  of  his  sacrifice  oflfered  up  to 
God  for  us  ;  in  like  manner  as  to  eat  of  the  Jew- 
ish sacrifices  under  the  law,  was  to  partake  in  the 
legal  sacrifices  themselves.  So  to  eat  of  things 
offered  up  in  sacrifice  to  idols,  in  the  apostle's 
opinion,  was,  to  be  made  partakers  of  the  idol  sac- 
rifices, and  therefore  unlawful.  For  the  things 
which  the  Gentiles  sacrifice,  they  sacrifice  to  de- 
vils, but  ChrisVs  body  and  blood  were  offered  up 
in  sacrifice  unto  God  ;  and  therefore  they  could 
not  partake  of  both  together  (innocently).  *'  Ye 
cannot  drink  the  cup  of  the  Lord,  and  the  cup  of 
devils  ;  ye  cannot  be  partakers  of  the  Lord's  table, 
and  the  table  of  devils." 


114  THE  SACRAMENT  OF 

The  conclusion  is  therefore  strong,  that  the 
Lord's  Slipper  is  the  same  thing  among  Christians, 
in  relation  to  the  Christian  sacrifice,  that  {he feasts 
upon  the  legal  sacrifices  were  among  the  Jews.  It 
is  not  a  sacrifice  or  oblation  renewed  from  time  to 
time  ;  but  ,1  feast  upon  a  sacrifice,  already  ofTered 
up,  and  according  to  Tertullian,  "  not  the  offering 
of  something  on  an  altar  ;  but  the  eating  of  some- 
thing which  comes  from  God's  altar,  and  is  set  on 
our  tables."  So  St.  Paul  calls  that  of  the  Pagan, 
instead  of  the  altar  of  devils,  the  "  table  of  de- 
vils." 

Wherefore  we  conclude,  that  the  Lord's  Supper 
is  an  ordinance  of  the  gospel,  the  same  as  bap- 
tism, hearing  the  word,  offering  public  homage 
and  adoration  to  the  great  Jehovah  at  the  ap- 
pointed time,  and  singing  his  praises ;  calculated 
to  lead  us  to  Jesus  Christ,  and  make  us  partakers 
in  his  atonement  and  intercession,  being  actually 
thereby  considered  as  his  disciples;  fighting  under 
his  banner,  and  participating  of  himself  in  the  sac- 
rifice once  ofi'ered  up,  for  the  sins  of  all  men.  By 
this  we  become  united  to  him  through  faith,  and 
live  to  his  glory. 

But  it  may  be  said,  "  who  is  sufficient  for  these 
things?"  and  is  there  not  danger  of  coming  under 
the  condemnation  mentioned  by  St.  Paul  ?  This 
depends  on  the  spirit  and  temper  of  the  worship- 
per. If  he  comes  with  an  hypocritical  temper,  in 
order  "  to  be  seen  of  men,"  or  allows  himself  in 
the  practice  of  any  known  and  habitual  sin  ;  if  he 
does  not  seek  after  the  life  of  Christ  in  his  soul, 
and  cherish  a  desire  to  be  joined  to  the  Lord;  he 
is  not  only  in  danger  of,  but  certainly  will  incur 
that  guilt,  in  like  manner  as  he  would  have  done 
in  case  of  the  like  conduct  in  any  other  ordinance 
of  the  gospel.  We  are  expressly  commanded 
"  whether  we  eat  or  drink,  or  whatever  we  do,  to 


THE  LORD  S  SUPPER.  115 

do  all  to  the  glory  of  God,"  If  then  we  wilfully 
neglect  our  duty,  and  instead  of  living  agreeably 
to  the  commands  of  our  Lord,  seek  to  live  only 
for  ourselves,  to  gratify  our  pride,  our  sensuality, 
or  our  covetousness  ;  our  exclusion  from  heaven 
is  certain.  But  if  we  sin  reluctantly,  through 
infirmity,  or  extreme  temptation,  and  sincerely 
repent  of  our  sins,  and  do  what  we  can,  to  avoid 
future  offences  ;  we  are  assured  that  "  we  have  an 
advocate  with  the  Father,  even  Jesus  Christ  the 
righteous;"  and  that  "  there  is  no  condemnation  to 
them  who  are  in  Christ  Jesus,  who  walk  not  after 
the  flesh,  but  after  the  Spirit." 
I  am  yours  trulv. 


LETTER  XX. 

My  Dear  Friend — After  the  foregoing  interest- 
ing article  from  the  pen  of  the  late  venerable  Pre- 
sident of  the  American  Bible  Society,  I  know  not 
whether  you  will  ask  for  further  information  on 
the  subject  of  the  last  letter. 

As  this  is  a  matter  of  vital  importance,  lying,  as 
it  certainly  does,  at  the  very  foundation  of  the 
Christian  faith,  and  explanatory  of  the  most  solemn 
ordinance  of  our  religion;  without  carrying  my 
remarks  to  such  an  extent  as  might  exhaust  your 
patience,  I  will  present  you  with  some  further 
illustrations  of  this  interesting  subject. 

*'  As  the  doctrine  of  the  atonement  and  sacrifice 
of  Jesus  Christ,"  says  an  elegant  author,^  "  is  one 
of  the  fundamental  articles  of  our  holy  faith  ;  God 

*  Logan,  vol.  ii.  p.  399. 


116  THE  SACRAMENT  OF 

in  the  course  of  his  wise  providence  had  prepared 
the  world  for  its  belief  and  reception.  A  sense  of 
guilt  lying  upon  the  mind,  and  the  fear  of  punish- 
ment from  that  Judge  who  will  render  to  every 
man  according  to  his  works,  drove  the  sinner  to 
some  expedient  for  atoning  the  wrath  of  an  offend- 
ed Deity. 

**It  is  very  extraordinary  that  among  all  the 
people  of  the  world,  the  method  of  making  atone- 
ment for  sin  was  invariably  the  same.  All  the 
nations  of  antiquity  that  are  to  be  found  in  the 
records  of  history,  all  the  modern  nations  whom 
recent  discoveries  have  brought  within  the  sphere 
of  our  knowledge,  however  they  may  have  differed 
in  customs  and  manners,  have  universally  and 
invariably  agreed  in  making  atonement  for  sin,  by 
offering  sacrifices  to  the  Deity.  This  fact  is  the 
more  extraordinary,  as  such  a  method  of  propitia- 
tion is  not  founded  in  nature,  is  not  the  dictate  of 
reason,  nor  the  result  of  any  feelings  of  the  human 
frame.  If  we  consult  with  reason,  she  v/ill  tell  us 
that  the  Deity  can  never  take  pleasure  in  the  tor- 
tures, or  in  the  blood  of  innocent  animals  ;  reason 
will  tell  us  that  it  is  impossible  that  the  blood  of 
goats  or  of  bulls,  or  the  ashes  of  a  heifer  can  avail 
to  satisfy  divme  justice,  or  purify  the  soul  from 
sin.  A  practice  therefore  so  universal,  not  founded 
in  nature,  nor  deducible  from  reason,  can  be  ac- 
counted for  no  otherwise,  than  by  considering  it 
as  the  remains  of  those  ancient  traditions  delivered 
to  the  descendants  of  Noah,  and  by  them  handed 
down  to  succeeding  ages.  Here  we  cannot  but 
see  the  wisdom  and  watchful  care  of  providence, 
that  whilst  many  other  traditions  perished  in  the 
course  of  time,  and  are  in  the  gulf  of  oblivion,  this 
was  kept  up  entire,  all  over  the  world,  in  order  to 
prepare  the   nations   for  the  reception  of  Chris- 


THE  lord's  stjpper.  117 

tianity;  which  establishes  the  capital  doctrine  of 
an  atonement  for  sin,  upon  a  sacrifice. 

"  Not  only  were  sacrifices  in  general  use  among 
the  heathen  ;  but  also  among  the  most  celebrated 
nations  of  antiquity,  illustrious  personages  had 
arisen,  who,  inspired  with  generous  patriotism, 
had  in  cases  of  danger  and  calamity  devoted  them- 
selves to  certain  death  to  save  their  country.  These 
self-devoted  heroes,  these  martyrs  to  the  good  of 
mankind,  were  held  in  admiration  by  their  coun- 
trymen, first  in  the  song  of  praise,  and  highest  in 
the  temple  of  fame. 

*'  After  the  publication  of  Christianity,  it  was  no 
difficult  task  to  transfer  the  praise  and  veneration 
which  was  paid  to  these  temporal  deliverers,  to 
that  Divine  Lover  of  mankind,  and  Redeemer  of 
our  race ;  who  offered  up  himself  a  sacrifice  for 
our  sins,  and  died  for  the  happiness  of  the  world. 
Hence  the  atonement  requisite  for  the  sins  of  the 
world  was  finished. 

"  More  than  seven  hundred  years  before  our 
Lord's  appearance  on  earth,  the  evangelical  pro- 
phet Isaiah  had  foretold  his  sufi'erings  and  death, 
as  well  as  the  purposes  for  which  they  were 
intended,  that  '  his  soul  [or  life]  was  to  be  made 
an  offering  for  sin,'  that  he  was  '  to  bear  the  sin  of 
many,'  that  he  was  to  be  '  wounded  for  our  trans- 
gressions and  bruised  for  our  iniquities,'  and  that 
'  with  his  stripes  we  were  to  be  healed ;'  that  he 
was  to  be  '  brought  as  a  lamb  to  the  slaughter,' 
that  he  was  to  be  'cut  off,  out  of  the  land  of  the 
living,'  and  to  be  '  stricken  for  our  transgressions.' 
So  that  if  we  would  form  just  ideas  respecting  the 
great  sacrifice  thus  offered  by  the  Son  of  God,  we 
should  endeavour  fully  to  understand  the  nature 
and  design  of  the  sacrifices  which  the  ancient  Jews 
offered  to  God  for  the  sins  they  might  commit. 


118  THE    SA.CRAMENT    OF 

"  The  sacrifices  of  this  description  were  styled 
sacrifices  either  of  expiation,  or  of  propitiation; 
at  once  to  cancel  past  offences,  and  to  render  the 
Deity  propitious  to  the  oflfender. 

"  Such  seems  to  have  been  the  aim  of  the  dif- 
ferent ceremonies  prescribed  to  the  Jews.  They 
brought  the  victim  to  the  altar.  He  who  presented 
the  offering,  put  his  hand  on  its  head,  thus  to  sig- 
nify, that  it  took  his  place,  that,  so  to  speak,  it 
bore  his  sins,  which  he  then  confessed.  The  vic- 
tim was  then  slain,  and  its  blood  sprinkled  on  the 
altar.  This  was  intended  as  a  most  impressive 
emblem,  and  an  authentic  confirmation  of  the 
acknowledgment  of  the  person  making  the  offer- 
ing, (or  of  the  priest  in  his  name,)  that  he  deserv- 
ed the  severest  punishment,  that  of  death  itself, 
which  an  innocent  victim  suffered  in  his  place. 
These  sacrifices  were  then  solemn  acts  of  humilia- 
tion, by  which  the  offenders  expected  to  deprecate 
the  indignation  of  God,  and  once  more  obtain  his 
favour ;  intimating  at  the  same  time  that  they  were 
pledged  to  evince  the  sincerity  of  their  repentance, 
by  a  life  of  piety  and  virtue.  Hence  it  is  clear, 
that  the  intention  of  these  services  was,  to  impress 
on  the  mind  of  the  worshipper  those  truths  which 
form  the  basis  of  all  true  religion  ;  namely,  that 
God  in  his  nature  is  just  and  holy,  that  sin  exposes 
the  offender  to  his  just  displeasure,  and  that  the 
only  means  of  averting  this,  is  by  sincere  repen- 
tance, by  a  humble  confession  of  our  offences,  and 
by  ardently  imploring  the  Divine  forgiveness  and 
compassion." 

After  this  explanation  we  cannot  be  much  at  a 
loss  in  regard  to  the  meaning  of  the  sacred  authors 
when  they  speak  of  the  death  of  Jesus  Christ  for 
our  sins.  It  is  in  substance,  that  God,  who  was 
willing  to  receive  into  favour  our  oflending  race, 


THE   lord's   supper.  119 

in  his"infinite  wisdom,  in  order  to  show  them  that 
he  would  receive  only  those  who  should  return  to 
him  with  all  their  heart,  sent  his  own  Son  into 
this  rebellious  province  of  his  empire,  to  suffer, 
and  to  die  on  the  cross,  for  the  expiation  of  their 
sins,  and  as  the  medium  of  reconciliation  between 
offending  man,  and  his  offended  Creator;  and  that 
our  Divine  Master  having  graciously  agreed  to 
suffer  and  to  die  in  our  behalf,  has  thus  become 
an  all-sufficient  sacrifice  for  the  salvation  of  the 
human  race.  In  this  view,  liave  the  writers  of  the 
New  Testament  invariably  presented  this  subject; 
and  if  this  be  not  decidedly  their  meaning,  the 
clear,  unequivocal  import  of  these  sacred  records, 
then  human  language  has  no  signification,  and  can- 
not be  relied  on,  as  the  expression  of  thought,  or 
the  means  of  conveying  knowledge  to  the  human 
intellect. 

When  the  holy  Baptist,  the  predicted  "  fore- 
runner" of  the  long  expected  Messiah,  first  beheld 
hitn,  "  whose  shoes'  latchet"  he  thought  himself 
"  unworthy  to  unloose,"  he  exclaimed,  "Behold 
the  Lamb  of  God,  who  taketh  away  the  sins  of* 
the  world."   (John  i.  29.) 

And  St.  Paul  declares  that  "  we  are  justified 
freely  by  his  grace  through  the  redemption  that  is 
in  Christ  Jesus,  whom  God  hath  set  forth  as  a 
propitiation,  through  faith  in  his  blood,  to  declare 
his  righteousness  for  the  remission  of  sins  that  are 
past,  through  the  forbearance  of  God ;  that  he 
might  be  just,  and  the  justifier  of  him  M'ho  believ- 
eth  in  Jesus."  (Rom.  iii.  23— 26.j  "  For  the  law 
of  the  spirit  of  life  in  Christ  Jesus  hath  made  me 
free  from  the  lavv^  of  sin  and  death  ;  for  what  the 
law  could  not  do,  in  that  it  was  weak  through  the 
fle^sh ;  God  sending  his  own  Son,  in  the  likeness 
of  sinful  flesh,  and  for  sin  condemned  sin  in  the 


120  THE  SACRAMENT  OF 

flesh."  (Rom.  viii.  2,  3.)  "In  whom  (Jesus 
Christ)  we  have  redemption  through  his  bloody 
the  forgiveness  of  sins,  according  to  the  riches  of 
his  grace."  (Eph.  i.  7.)  "  Who  his  own  self," 
says  the  apostle  Peter,  "  bare  our  sins,  in  his  own 
body  on  the  tree,  that  we  being  dead  to  sins, 
should  live  unto  righteousness :  by  whose  stripes 
ye  were  healed."  (1  Pet.  ii.  24.)  In  like  man- 
ner the  apostle  John  declares,  "  The  blood  of 
Christ  cleanseth  us  from  all  sin."  (1  John  i.  7.) 
"And  he  is  the  propitiation  for  our  sins,  and  not 
for  ours  only,  but  also  for  the  sins  of  the  whole 
world."   (1  John  ii.  2.) 

These  passages  from  the  New  Testament,  show 
us,  not  only  why  the  death  of  Christ  is  exhibited 
as  a  sacrifice,  but  why  he  is  represented  as  our 
atoning  Priest,  who  has  once  for  all,  offered  him- 
self as  a  ivhole  burnt-offering,  for  the  sins  of  man- 
kind. 

"  I  am  the  good  Shepherd,"  says  our  Divine 
Teacher.  "  The  good  shepherd  giveth  his  life  for 
the  sheep  ;  therefore  doth  my  Father  love  me,  be- 
.  cause  I  lay  down  my  life,  that  I  might  take  it 
ao-ain.  No  man  taketh  it  from  me,  but  I  lay  it 
down  of  myself;  I  have  power  to  lay  it  down,  and 
I  have  power  to  take  it  again.  This  command- 
ment I  have  received  of  my  Father."  (John  x. 
11 — 17.)  "  The  Son  of  man,"  he  says  on  another 
occasion,  "  came  not  to  be  ministered  unto,  but  to 
minister,  and  to  give  his  life  a  ransom  for  many." 
(Matt.  XX.  28.)  So  the  apostle  Paul  exhorts  his 
Ephesian  converts,  "  Walk  in  love,  as  Christ  also 
hath  loved  us,  and  hath  given  himself  for  us,  an 
offering  and  a  sacrifice  to  God,  for  a  sweet  smel- 
ling savour."  (Eph.  v.  2.) 

1  remain  as  ever,  very  truly  yours. 


THE   lord's   supper.  121 

PARAPHRASE 

Of  Hebrews,  chap.  iv.  14,  to  the  end. 

Where  high  the  heavenly  temple  stand?, 
The  house  of  God,  not  made  with  hands, 
A  great  High-Priest  our  nature  wears, 
The  guardian  of  mankind  appears. 

He  who  for  men,  their  surety  stood, 
And  poured  on  earth  his  precious  blood, 
Pursues  in  Heaven  his  mighty  plan  ; 
The  Saviour  and  the  friend  of  man. 

Tho'  now  ascended  up  on  high, 
He  bends  on  earth  a  Brother's  eye. 
Partaker  of  the  human  name. 
He  knows  the  frailty  of  our  frame. 

Our  fellow  sufferer  yet  retains 
A  fellow  feeling  of  our  pains. 
And  still  remembers  in  tlje  skies 
His  tears,  his  agonies,  and  cries. 

In  every  pang  that  rends  the  heart. 
The  man  of  sorrows  had  a  part ; 
He  sympathizes  with  our  grief. 
And  to  the  sufferer  sends  relief 

With  boldness  therefore  at  the  throne. 
Let  us  make  all  our  sorrows  known, 
And  ask  the  aids  of  heavenly  power 
To  help  us  in  the  evil  hour. 


LETTER  XXL 

My  Dear  Friend — I  trust  from  what  has  now 
been  slated,  you  will  consider  yourself  as  suffi- 
ciently informed,  in  regard  to  the  nature  and  de- 

9 


122  THE  SACRAMENT  OF 

sign  of  the  Lord's  Supper.  Let  us  next  bestow  a 
few  thoughts  on  the  necessity  of  this  sacrament, 
and  on  the  peculiar  suitableness  of  the  emblems 
used  in  its  celebration. 

Its  necessity  arises  from  the  constitution  of  our 
nature.  We  are  a  compound  of  matter  and  of 
spirit.  The  union  between  these  is  so  close,  that 
the  one  cannot  be  affected  without  a  sensible  in- 
fluence on  the  other.  If  the  bodily  system  in 
general  be  enfeebled  by  disease,  or  the  nerves  de- 
ranged by  fever,  or  any  other  cause,  the  mind  par- 
takes of  the  effects,  and  loses  the  full  exercise  of 
its  powers.  So  if  the  mind  be  agitated  by  any 
violent  passion,  or  the  faculties  be  applied  too 
long,  and  too  intensely,  to  any  subject,  the  health 
of  the  body  is  impaired,  or  prostrated.  It  is  diffi- 
cult to  estimate  aright  the  power  of  sympathy. 
Our  feelings  are  affected  most  powerfully,  by  the 
occurrence  of  circumstances  which  remind  us  of 
past  events,  in  which  we  have  taken  a  deep  in- 
terest. 

After  losing  a  very  dear  friend,  the  sight  of 
other  friends,  with  whom  that  friend  has  been  ac- 
customed to  associate,  of  the  books  read,  or  of 
letters  written,  by  the  deceased,  naturally  brings 
back  the  image  of  the  friend  whose  loss  we  mourn, 
strongly  to  our  recollection ;  and  awakens  all  the 
grief  we  have  felt  at  the  first  moments  of  sepa- 
ration. 

"  There  is  in  souls  a  sympathy  with  sounds, 
And  as  the  mind  is  pitched,  the  ear  is  pleased. 
Some  chord  in  unison  with  what  we  hear 
Is  touched  within  us,  and  the  iieart  replies. 
Wherever  I  have  heard 
A  kindred  melody,  the  scene  recurs, 
And  with  it,  all  its  pleasures  and  its  pains."* 

*  Cowper's  Task,  Book  VI. 


THE  lord's  supper.  123 

The  same  is  the  law  of  our  nature  in  regard  to 
sights.  The  recurrence  of  a  scene  similar  to  one 
we  have  before  witnessed,  will  restore  the  re- 
membrance of  the  first,  with  all  its  minutest  cir- 
cumstances. Such  is  the  case  also  where  some 
apposite  and  striking  memento  has  been  left,  that 
is  calculated  to  awaken  in  the  memory,  or  heart, 
ideas  or  feelings,  which  it  was  thought  useful  to 
cherish. 

"  We  are  so  formed  by  the  author  of  our  exist- 
ence, that  the  memorial  of  a  friend  who  is  no 
more,  and  the  token  of  love  that  is  past,  has  a  won- 
derful power  over  our  affections.  The  sliglitest 
circumstance  that  recalls  a  departed  friend,  awakens 
the  sensibility  of  the  soul.  The  smallest  relic  ac- 
quires a  value.  A  robe,  a  book,  a  ring,  or  a  por- 
trait, calls  up  a  history  on  which  the  heart  delights 
to  dwell."* 

Considerations  like  these  show  us  the  impor- 
tance of  enlisting  the  senses,  the  sympathies  and 
the  affections  of  the  heart,  all  on  the  side  of  piety. 
The  great  mass  of  mankind  are  governed  more  by 
their  feelings,  than  their  judgment.  And  our  all- 
wise  Creator  "  knowing  our  frame,"  and  remem- 
bering that  we  are  not  pure  intelligences,  but  com- 
posed of  an  animal,  as  well  as  a  spiritual  nature, 
most  mercifully  has  accommodated  his  instruc- 
tions and  his  institutions  to  our  actual  condition. 
Without  doubt  he  might  have  communicated  by 
intuition,  or  by  inspiration,  whatever  knowledge 
lie  might  have  thought  needful  for  our  present 
state.  But  facts  show  us  that  such  was  not  his 
will.  He  has  left  us  to  the  direction  of  our  own 
minds,  enlightened  by  his  word  and  his  Spirit, 
and  subject  to  all  the  influence  which  our  senses, 
or  our  affections,  may  have  on  our  deportment. 

*  Logan,  vol.  ii.  page  354. 


124  THE  SACRAMEXT  OF 

The  symbols  used  in  the  celebration  of  the 
Lord's  Supper,  are  of  that  description  which  is 
calculated  to  affect  our  senses,  and  through  them, 
our  hearts  and  our  lives.  Hence  we  infer  the 
necessity  of  using  material  emblems  in  the  cele- 
bration of  this  ordinance.  These  symbols  in  many 
respects,  are  peculiarly  suitable,  and  signiticant. 
They  are  simple,  and  they  are  easy  of  acquisition 
in  almost  every  part  of  the  globe.  They  are  not 
so  costly,  as  to  be  beyond  the  reach  of  the  poorest 
of  the  flock  of  Christ.  They  are  higlily  expres- 
sive, and  admirably  calculated  to  serve  as  the 
memorials  of  what  they  were  designed  to  recall  to 
the  remembrance  of  believers. 

Although  there  appears  to  be  no  natural  resem- 
blance between  broken  bread,  and  a  lacerated 
human  body,  or  between  wine  and  human  blood; 
yet  by  associating  the  circumstances  under  which 
the  Lord's  Supper  was  instituted,  with  the  sym- 
bols which  w^ere  then  used,  and  have  ever  since 
been  used,  in  its  celebration,  the  heart  will  neces- 
sarily be  much  aff'ected  through  the  senses,  the 
memory,  and  imagination. 

The  simple  elements  used  in  this  ordinance,  are 
impressive  from  the  relation  they  exhibit  between 
our  bodily  and  spiritual  wants.  As  bread  and  wine 
nourish  and  strengthen  the  animal  system,  when 
used  in  moderation;  as  they  sustain  life,  and  give 
energy  to  all  the  powers  and  faculties  of  our  nature ; 
so  the  atoninof  sacrifice  of  the  Lord  Jesus,  when 
viewed  aright,  nourishes  our  souls  with  heaven- 
ly food.  It  becomes  "meat  indeed,  and  drink 
indeed,"  to  our  spiritual  nature.  It  strengthens 
our  faith,  it  animates  our  hope;  "  for  we  are  saved 
by  hope,"  (Rom.  viii.  24.)  It  confers  present 
peace  of  conscience  and  joy  in  the  Holy  Ghost ;  fills 
the  heart  with  the  most  elevating  sensations,  and 


THE  lord's  supper.  125 

prepares  it  for  the  pure  and  permanent  enjoyments 
of  heaven. 

These  simple  emblems  are  not  intended  to  re- 
fresh the  body,  but  to  nourish  the  soul.  The  feast 
to  which  we  are  invited  is  altogether  of  a  spiritual 
nature.  It  is  a  feast  on  a  sacrifice.  It  is  a  feast 
of  love.  By  the  influence  of  memory  and  imagi- 
nation, the  soul  is  carried  back  to  the  first  era  of 
Christianity.  Like  a  monument  of  marble  or  of 
brass,  this  ordinance  exhibits  to  the  senses  of  the 
believer,  the  deeply  tragical  and  interesting  cir- 
cumstance of  its  first  institution.  Looking  back 
through  the  telescope  of  faith,  which  brings  these 
distant  objects  near  to  our  contemplation,  we  see 
our  Divine  Master  surrounded  with  his  litde  group 
of  affectionate,  but  timid  disciples,  apprising  them 
of  his  approaching  sufferings,  but  mingling  conso- 
lations with  his  afflicting  predictions ;  and  when 
he  gave  them  the  broken  bread,  and  handed  them 
the  sacramental  cup,  solemnly,  but  kindly  charg- 
ing them,  *'  Do  this  in  remembrance  of  me."  We 
can  almost  imagine  we  hear  him  thus  addressing 
his  disciples;  "Behold  me,  who  in  a  few  hours 
will  be  suspended  on  a  cross,  dying  a  death  of 
shame  and  of  agony,  the  peculiar  punishment 
of  wicked  slaves,  or  of  abandoned  malefactors. 
Behold  me  the  jest  of  the  insulting  priest;  in 
punishment  associated  with  the  outcasts  of  society; 
rejected  of  men,  and  forsaken  of  God.  All  this  I 
suffer  innocendy,  to  expiate  the  sins  of  the  world, 
and  to  renew  the  alliance  between  my  Father  and 
his  offending  creatures.  Of  this  great  sacrifice,  let 
these  simple  emblems  be  constant  memorials,  until 
I  come  again  in  all  the  glory  of  my  Father,  and 
with  the  holy  angels  to  judge  the  universe."  Let 
then  all  the  true  disciples  of  this  Divine  Teacher, 
to  the  end  of  time,  "  do  this  in  remembrance  of 


126  TKE   SACRAMENT  OF 

him;"  for  '<  so  oft  as  they  eat  this  bread,  and  drink 
this  cup,  they  do  show  forth  their  Lord's  death 
till  he  come." 

We  can  form  some  faint  idea  of  the  reasonable- 
ness of  complying  with  this  injunction,  by  imagin- 
ing how  deeply  we  should  feel  indebted  to  a  fel- 
low mortal  who  at  the  hazard  only  of  his  own, 
should  have  saved  the  life  of  a  beloved  friend  or 
relative  of  ours.  What  deep  and  lasting  gratitude 
should  we  feel  for  such  an  exertion  ?  What  suit- 
able returns  could  we  ever  make  to  such  a  bene- 
factor? Yet  in  the  case  of  our  Redeemer,  it  is  not 
a  fellow  mortal;  it  is  the  Sovereign  of  men  and  of 
angels,  for  whom  and  by  whom  all  things  were 
made ;  who,  leaving  the  glories  of  heaven,  con- 
descended to  assume  a  human  form,  to  bear  our 
sins  in  his  own  body  on  the  tree,  to  lead  a  life  of 
poverty,  neglect  and  suffering,  and  to  die  the  death 
of  a  malefactor  in  order  to  atone  for  human  guilt, 
and  to  give  all  who  believe  on  him,  an  assured  title 
lo  everlasting  happiness.  It  is  this  august  per- 
sonage who  says,  "  Do  this  in  remembrance  of 
me."  Christians,  in  celebrating  this  ordinance, 
should  remember  not  only  what  our  blessed  Lord 
has  already  done  for  them,  but  what  he  has  also 
promised  to  do.  "  Whosoever  shall  eat  my  flesh, 
and  drink  my  blood,"  says  the  Divine  Teacher, 
*'  I  will  raise  him  up  at  the  last  day."  (John  vi. 
54.)  Wliile  the  bread  and  the  wine  are  presented 
to  our  view  in  this  sacrament,  we  should  recollect 
the  promise  of  our  Lord,  just  recited.  His  resur- 
rection is  a  sure  pledge  of  our  own.  "  Those  who 
sleep  in  Jesus,  God  will  surely  bring  with  him," 
when  he  comes  to  judge  the  world. 

How  precious  is  this  hope  to  the  true  believer! 
When  he  looks  around,  and  sees  one  friend  after 
another  dropping  into  the  grave ;  when  he  calls  to 
mind  how  many  fellow  communicants,  with  whom 


THE  lord's  supper.  127 

he  has  surrounded  the  table  of  his  Master,  have 
gone  to  their  eternal  home;  and  in  connexion  with 
these  mournful  recollections,  when  he  realizes  the 
certainty  of  his  own  decease,  and  the  total  uncer- 
tainty of  the  period  of  this  event,  he  is  consoled 
with  the  promise  of  his  Divine  Master,  with  the 
certain  prospect  of  soon  rising  to  life,  under  cir- 
cumstances infinitely  more  delightful,  than  those 
in  which  he  is  now  placed.  He  may  indeed  say 
with  the  patriarch  Jacob,  "  I  die;"  but  he  knows 
that  he  does  not  die  for  ever;  and  wiih  Job  he  can 
exclaim,  "  I  know  that  my  Redeemer  liveth,  and 
that  he  shall  stand  on  the  earth  at  the  latter  day." 
(Job  xix.  25.) 

Let  corruption  then  be  my  portion,  let  this  frail 
tent  sink  into  ruins.  It  will  not  continue  so  long. 
After  a  short  repose  in  the  gi'ave,  it  will  rise  again, 
arrayed  in  imperishable  beauty,  and  assimilated  to 
the  glorified  body  of  the  Son  of  God.  "  This  cor- 
ruptible shall  put  on  incorruption ;  and  this  mor- 
tal shall  put  on  immortality."  Death  will  be  dis- 
armed of  his  sting,  and  be  "  swallowed  up  in  vic- 
tory." How  soothing  are  thoughts  like  these  to 
the  humble  Christian,  who  feels  the  extreme  pre- 
cariousness  of  human  life,  and  realizes  his  certain, 
and  perhaps  speedy  departure,  from  the  present 
life !  His  heart  is  a  stranger  to  anxiety,  he  has 
made  his  peace  with  God ;  and  through  that  great 
sacrifice,  offered  once  for  all  by  the  Lord  Jesus,  he 
hopes  for  happiness  without  measure,  and  without 
end. 

Although  our  Divine  Master  has  submitted  to 
death  for  our  sakes,  yet  "now  is  Christ  risen 
from  the  dead,  and  become  the  first  fruits  of  them 
that  slept."  (I  Cor.  xv.  20.)  He  rose  as  the 
representative  of  his  people,  as  the  leader  of  an 
innumerable  multitude  who  shall  follow  him  into 
the  heavens.     Hence  we  are  said  to  "  be  begotten 


128  THE    SACRAMENT    OF 

again  by  the  resurrection  of  Christ  from  the  dead," 
to  be  made  alive  with  Christ,  to  be  risen  with 
him,  and  to  sit  with  him  in  heavenly  places. 

"  Our  salvation  is  every  where  ascribed  in 
Scripture  to  the  death  and  sufTerings  of  our  Sa- 
viour ;  but  his  resurrection  was  proof  that  the 
sacrifice  which  he  offered  was  accepted  by  God, 
and  that  the  price  he  paid  was  available  for  our 
recovery.  By  his  suffering  unto  death,  we  were 
freed  from  condemnation  ;  but  our  freedom  was 
not  made  manifest,  till  he  arose  from  the  grave. 
His  resurrection  then  is  the  basis  of  the  whole 
Christian  institution,  and  the  ground  of  our  faith, 
and  hope  in  him." 

"  Although  he  had  declared  that  he  was  offered 
up  as  a  sacrifice,  and  to  give  his  life  a  ransom  for 
many  ;  if  he  had  never  appeared  again,  how  should 
we  have  known  that  the  sacrifice  was  accepted,  or 
that  the  ransom  was  paid?  But  when  he  burst 
the  bands  of  death  and  rose  victorious  from  the 
tomb,  then  it  was  manifest  he  had  finished  the 
work,  which  the  Father  gave  him  to  do.  When 
he  arose,  and  brought  back  with  him  the  pardon 
which  he  had  sealed  with  his  blood;  when,  instead 
of  executing  wrath  upon  his  enemies,  he  sent 
again  the  offer  of  peace  and  reconciliation,  and 
took  upon  himself  to  be  their  chief  intercessor,  as 
he  already  had  been  their  sacrifice ;  what  room 
was  there  to  doubt  the  efficacy  of  his  death,  the 
efficacy  of  which  had  been  so  undeniably  con- 
firmed by  his  resurrection  ? 

"Here  then  we  may  hail  the  completion  of  that 
plan,  by  which  the  world  was  to  be  redeemed. 
Our  great  High-Priesl  has  now  offered  up  the  sac- 
rifice that  was  requisite  for  the  salvation  of  the 
world.  The  wrath  of  God  is  atoned,  the  guilt  of 
sin  is  taken  away,  peace  is  ratified,  and  sealed  be- 
tween God  and  man  ;  and  there  is  joy  in  heaven 


THE  lord's  SL'PPER.  129 

over  the  redeemed  upon  earth.  That  this  sacri- 
fice was  acceptable  and  meritorious  in  the  sight  of 
God,  he  hath  testified  unto  all  men  by  raising  his 
Son  from  the  dead  ;  by  exalting  him  to  his  own 
right  hand,  and  committing  to  him  the  sceptre  of 
Providence,  for  the  government  of  the  universe."* 
Thrice  happy  then  are  those  who  when  they 
surround  the  table  of  their  Lord,  and  receive  there 
the  emblems  of  his  death,  remember  his  resurrec- 
tion also,  and  in  that,  the  certain  assurance  of 
their  own.  "  Happy  those  who  live  here  with  an 
eye  raised  to  immortality,  and  whose  principal 
business  in  this  world  is  to  lay  up  a  sure  treasure 
for  that  which  is  to  come.  Such  souls  are  supe- 
rior to  the  events  of  this  uncertain  state,  their  prize 
is  beyond  time,  and  their  views  are  habitually  di- 
rected to  it.  That  day  which  shall  bring  despair 
to  those  who  have  forgotten  the  end  of  their  being, 
and  the  grandeur  of  their  destination,  shall  be  to 
them  a  day  of  humble,  but  complete  triumph. 
Then  shall  they  see  Jesus,  the  faithful,  and  the 
true  witness,  and  shall  enjoy  the  glor}'  he  has  pro- 
mised to  his  followers.  Then  transformed  into 
the  likeness  of  their  Divine  Redeemer,  in  soul  and 
in  body,  they  shall  shine  throughout  eternity,  like 
the  brightness  of  the  firmament,  and  like  the  stars 
for  ever  and  ever."t     I  am  yours  very  truly. 


LETTER  XXIL 

My  Dear  Friend — Having  contemplated  the  na- 
ture and  design  of  the  Lord's  Supper,  let  us  next 
turn  our  attention  to  the  benefits  which  ought  to 
follow,  and  which  usually  do  accompany  its  cele- 

*  Logan.  t  McClaine. 


130  THE  SACRAMENT  OF 

bration.  That  it  is  one  of  the  most  effectual 
means  of  grace,  that  it  is  the  seal  of  adoption  into 
the  family  of  Christ,  that  it  unites  us  to  him  by 
the  strongest  ties,  and  promotes  sanctity  of  heart 
and  life,  is  not  a  matter  of  doubt  or  of  contro- 
versy. But  on  the  other  hand,  that  in  many  in- 
stances it  is  observed  rather  under  erroneous  and 
superstitious  views,  than  conformably  to  its  true 
design,  cannot  be  questioned. 

It  has  been  maintained  by  some  learned  men, 
that  "  the  present  remission  of  sins  is  annexed  to 
this  Sacrament."  "  This,"  Mr.  Knox  contends, 
"  is  the  doctrine  of  the  English  Church  and  of 
every  church  which  has  received  the  apostles'  and 
the  Nicene  creeds  ;  that  it  was  the  doctrine  of  the 
primitive  churches,  even  of  the  churches  over 
which  St.  Paul  presided;  that  it  is  the  express  lan- 
guage of  Scripture ;  that  St.  Paul  and  his  con- 
verts actually  did  obtain  present  pardon  ;  that  it  is 
implied  in  the  notion  of  justification  ;  that  it  is 
supposed  in  the  daily  use  of  the  Lord's  prayer; 
that  it  is  expressly  the  annexed  benefit  of  one  Sa- 
crament tints  to  wash  for  the  present  remission  of 
sins,  and  therefore,  if  in  the  other  we  drink  the 
*  blood  shed  for  the  remission  of  sins,'  we  do  in 
that  also  receive  the  same  benefit."*  And  hence 
says  Mr.  Knox.t  "I  have  no  reluctance  in  declar- 
ing, that  when  a  poor  dying  mortal  humbly  de- 
sires to  receive  the  holy  Sacrament,  the  minister 
may  administer  it  without  scruple  or  strlct7iess  of 
examination,  (which  time  and  circumstances  hardly 
will  permit):  and  if  he  is  in  an  error,  he  will  be 
pardoned  by  the  God  of  mercy." 

*  He  refers  to  three  Sermon?,  preached  by  Bishop 
Cleaveland,  at  Oxford,  which  he  says  prove  these  points 
satisfactorily. 

+  See  Knox  on  the  Lord's  Supper,  page  117. 


THE  lord's  supper.  131 

This  is  a  doctrine  which  the  members  of  Re- 
formed Protestant  churches,  will  but  in  few  in- 
stances admit  at  the  present  day.*  That  this  rite 
is  a  7nemorial  of  the  death  of  Jesus  Christ,  and  if 
received  hy  faith,  will  have  a  tendency  to  exalt  the 
Christian  character,  and  to  promote  the  happiness 
of  the  recipient,  here  and  hereafter,  no  well  in- 
formed believer  will  deny.  But  in  this  case  it  is 
not  the  ordinance,  but  the  antecedent  graces,  faith, 
repentance  and  love,  to  which  remission  of  sins  is 
annexed. 

As  ihis  sacrament  is  an  institution  of  divine 
appointment,  there  can  be  no  question  of  its  effi- 
cacy, as  a  mean  of  grace.  It  is  a  memorial  ad- 
dressed to  our  senses,  intended  powerfully  to  re- 
call to  our  minds  a  crucified  Saviour,  with  all  his 
countless  benefits.  When  the  Israelites,  in  their 
journey  through  the  wilderness,  murmured  and 
rebelled  against  the  authority  of  their  Almighty- 
Sovereign,  he  sent  fiery t  serpents  among  them  to 
punish  their  rebellion.  For  such  as  were  humbled 
and  confessed  their  guilt  and  folly,  he  provided  a 
mean  of  relief,  intended  at  once  for  the  restoration 
of  health,  and  for  the  trial  of  their  faith.  He  direct- 
ed a  brazen  serpent  to  be  made,  and  set  up  to  view. 

*  Chatelain  on  Spiritual  Healing,  vol.  ii.  p.  89. — This 
"  healing,"  he  says,  "  is  universal.  Every  kind  of  crime 
and  offence  is  pardoned  in  this  holy  ordinance.''''  After 
cautioning  his  hearers  against  an  abuse  of  this  doctrine, 
the  preaclier  adds  :  "  I  then  repeat,  the  pardon  which  Jesus 
Christ  offers  in  this  holy  sacrament,  to  the  worthy  commu- 
nicant, is  an  vniversal  pardon,  which  extends  to  every  de- 
scription of  crime  and  offence."  "  There  is  then,  I  say, 
no  sinwhich  Jesus  Clirist  is  not  disposed  to  forgive,  on  re- 
pentance— none  that  is  beyond  the  limits  of  the  mercy  of 
God." 

t  Probably  so  termed  from  their  appearance,  or  from 
the  inflammation,  and  sensation  of  burning,  which  may 
have  attended  their  bite. 


132  THE  SACRAMENT  OF 

Every  person  after  having  been  bitten  by  one  of 
those  venomous  reptiles,  however  near  to  death, 
who  should  look  to  the  brazen  emblem  set  up  by 
Moses,  was  instantly  restored  to  health. 

This  type  of  a  crucified  Saviour,  is  expressly 
referred  to  by  our  Lord,  and  applied  to  himself,  in 
his  conversation  with  Nicodemus.  "And  as  Mo- 
ses," says  he  "  lifted  up  the  serpent  in  the  wilder- 
ness, even  so  must  the  Son  of  man  be  lifted  up, 
that  whosoever  believeth  in  him,  should  not  perish, 
but  have  everlasting  life."  (John  iii.  14,  15.)  Here 
it  was  not  the  mere  circumstance  of  lookiiiQ-  on  this 
emblem,  but  the  principle  within; — it  was  that 
faitli,  that  trusted  in  the  appointed  mean  of  safety. 
So  the  Lord's  Supper,  though  not  of  itself  the 
immediate  instrument  of  a  sinner's  salvation,  is 
nevertheless  a  memorial  and  pledge  of  that  cove- 
nant between  the  Creator  and  the  creature,  which 
secures  to  the  latter  ail  the  blessings  promised  in 
the  gospel.  Its  immediate  tendency,  when  rightly 
received,  is  to  increase  and  strengthen  the  great 
principles  of  faith,  repentance  and  charity. 

1.  It  is  the  appointed  mean  for  increasing  our 
faith.  It  holds  up  to  our  view,  the  "  Lamb  of 
God,  slain  from  the  foundation  of  the  world."  It 
exhibits  to  our  senses  "  the  evidence  of  things  not 
seen,"  and  strengthens  in  our  bosoms  that  Divine 
principle,  which  is  "  the  substance  of  things  hoped 
for." 

We  are  naturally  incredulous  of  whatever  has 
not  come  within  the  scope  of  our  own  observation 
or  experience.  Our  faith  often  requires  the  as- 
sistance of  our  senses.  Aided  by  these,  we  obtain 
a  clear  and  more  impressive  view  of  spiritual  ob- 
jects, than  when  seen  abstractedly  from  sense. 
When  therefore  the  soul,  in  this  ordinance  sees 
through  the  simple  emblems  of  bread  and  wine, 
the  broken  body  and  shed  blood  of  a  Saviour,  it 


THE  lord's  supper.  133 

beholds  in  a  more  lively  manner  the  unbounded 
love  and  compassion  of  God.  "  Hungering  and 
thirsting  after  righteousness,"  it  there  feeds  on  the 
*'  bread  of  life,"  it  drinks  the  life-giving  blood  of 
the  Redeemer,  and  is  strengthened  and  nourished 
by  the  blessed  repast.  These  simple  elements 
become  the  means  of  imparting  spiritual  health 
and  vigour.  The  mind,  the  affections,  and  the 
conscience,  all  feel  their  influence.  Then  anxieties 
are  relieved,  fears  are  dissipated,  and  the  mind  is 
composed.  The  world  is  overcome,  with  all  its 
attractions,  its  honours,  its  wealth,  and  its  plea- 
sures. These  illusive  objects  lose  their  influence 
on  the  heart.  They  are  no  longer  regarded  as  the 
portion  of  the  soul.  The  worthy  communicant 
having  his  eye  intenfly  fixed  on  "  a  crown  of 
righteousness"  in  the  heavens,  "fights  the  good 
fight  of  faith,"  with  unshaken  firmness.  He  holds 
up  the  shield  of  faith  to  protect  him  from  the 
envenomed  darts  of  sin,  and  going  on  from  strength 
to  strength,  he  looks  forward  to  the  close  of  his 
warfare,  in  the  assured  hope  of  victory  through 
him  who  "loved  us,  and  gave  himself  for  us." 

2.  This  ordinance  has  a  tendency  to  strengthen 
our  repentance.  Faith  and  repentance  are  said  to 
be  "  twin  graces,  and  can  never  be  separated. 
True  faith  leads  to  repentance,  and  true  repentance 
includes  faith."  The  Sacrament  of  the  I^ord's 
Supper  has  a  powerful  influence,  on  both  of  these 
Christian  graces.  The  devout  communicant,  when 
he  beholds  "  evidently  set  before  him,"  the  em- 
blems of  the  dying  love  of  his  Redeemer,  not  only 
realizes,  and  firmly  believes  in  the  great  sacrifice 
once  oflTered  up  for  human  guilt;  but  he  is  led  to 
inquire  the  cause.  "  Was  it  to  expiate  my  sins, 
as  well  as  the  sins  of  the  world,"  he  exclaims, 
"that  the  Son  of  God  came  down  from  heaven, 
and  died  on  a  cross  ?   Was  a  price  of  such  infinite 


134  THE   SACRAMENT   OF 

value,  paid  for  the  redemption  of  my  soul?  Oh 
how  shoukl  I  then  abhor  every  description  of  sin 
against  God ;  how  sincerely  ought  I  to  repent  of 
past  transgressions;  and  how  cautiously  should  I 
abstain  in  future  from  every  'appearance  of  evil,' 
that  would  lead  me  again  to  offend  the  best  of 
benefactors,  and  to  '  crucify  afresh  the  Son  of 
God!'" 

3.  Another  benefit  resulting  from  this  ordinance, 
is  the  tendency  it  has  to  promote  mutual  affection 
among  professing  Cliristians.  It  is  a  feast  of  love, 
a  communion  of  kindness  and  affection;  and  is 
calculated  to  unite  Christians  by  the  strong  ties  of 
undissembled  friendship.  "  See  how  these  Chris- 
tians love  each  other,"  was  the  remark  of  heathens, 
in  the  first  ages  of  Christianity.  "  By  this,''  says 
our  Divine  Master,  "  shall  all  men  know  that  ye 
are  my  disciples,  if  ye  have  love  one  to  another." 
(John  xvi.  34,  35.)  "  This  is  my  commandment, 
that  ye  love  one  another,  as  I  have  loved  you." 
(John  XV.  12 — 17.)  "Let  all  bitterness,"  says 
an  inspired  apostle,  "  and  wrath,  and  anger,  and 
clamour,  and  evil  speaking,  be  put  away  from 
you,  with  all  malice;  and  be  ye  kind  one  to  an- 
other, tender  hearted,  forgiving  one  another,  even 
as  God  for  Christ's  sake,  hath  forgiven  you." 
(Eph.  iv.  31,  32.)  And  in  another  epistle  he 
enjoins  on  his  converts,  "  Let  love  be  without  dis- 
simulation. Be  kindly  affectioned  one  to  another, 
with  brotherly  love;  in  honour  preferring  one  an- 
other."  (Rom.  xii.  9,  10.) 

This  mutual  affection  so  strictly  enjoined  by 
our  Divine  Master,  and  his  apostles,  is  not  an  im- 
practicable duty.  It  is  enforced,  not  merely  by 
commandments  or  exhortation,  but  by  example. 
Our  Lord  might  well  in  this  respect,  as  in  all 
others,  charge  us  "  to  follow  him,"  for  he  loved  us 
while  we  were  yet  enemies.     His  incarnation,  his 


THE  lord's  supper.  135 

instructions,  his  sufferings,  his  miracles,  and  his 
death,  all  are  evidence  of  a  transcendant,  an  un- 
paralleled love  ;  as  far  beyond  all  precedent,  as  it 
is  beyond  the  reach  of  complete  imitation. 

So  among  the  first  converts  to  Christianity, 
what  love  and  harmony,  what  confidence  and  union 
prevailed  !  Although  "  not  many  wise  men  after 
the  flesh,  not  many  mighty,  not  many  noble,"  were 
at  first  called,  (1  Cor.  i.  26.)  yet  so  rich  were 
those  primitive  Christians  in  faith,  so  "kindly 
affectioned,"  that  they  sympathized  with  each 
other  in  all  their  sufferings.  All  distinctions  ari- 
sing from  rank,  from  talents,  and  from  wealth,  dis- 
appeared among  them.  Alihough  "  being  many," 
they  considered  themselves  as  "one  body  in  Christ 
Jesus,  and  every  one,  members  one  of  another." 
(Rom.  xii.  5.)  "  All  that  believed  were  together, 
and  had  all  things  common ;  and  sold  their  pos- 
sessions and  goods,  and  parted  them  to  all  men, 
as  every  man  had  need;  and  they  continuing  daily 
with  one  accord  in  the  temple,  and  in  breaking 
bread,  from  house  to  house  ;  (that  is,  celebrating 
this  ordinance  in  their  religious  assemblies,  then 
only  held  in  private  houses,)  did  eat  their  meat 
(food)  with  gladness,  and  singleness  of  heart, 
praising  God,  and  having  favour  with  all  the  peo- 
ple." (Acts  ii.  44,  45,  46,  47.)  What  a  picture 
of  mutual  kindness,  of  union,  of  sympathy,  of 
compassion  and  social  enjoyment,  does  this  short 
account  of  the  first  Jewish  converts  give  to  the 
reader !  Such  also  were  the  blessed  effects  of 
Christianity  among  those  early  heathen  disciples, 
to  whom  the  gospel  was  first  preached. 

Pliny*  the  Roman  governor  of  Bithynia,  in  his 
famous  letter  to  the  Emperor  Trajan  respecting 
the  Christians  in  his  province,  says,  "They  were 

*  See  Plin.  Epist.  Lib.  x.  Epist.  97. 


136  THE  SACRAMENT  OF 

accustomed  on  a  set,  solemn  day,  (probably  the 
Lord's  day)  to  meet  together,  and  oblige  them- 
selves by  a  sacrament  (an  oath)  not  to  commit  any 
wickedness,  but  to  love  each  other  as  brethren, 
and  to  live  together  as  friends." 

And  how  admirably  calculated  is  the  Lord's 
Supper  to  produce  these  effects  among  professing 
Christians  !  Sitting  around  the  same  table,  join- 
ing in  the  same  solemn  covenant,  enlisting  under 
the  same  great  Captain  of  their  salvation,  having 
one  faith,  seeking  the  same  inheritance  above  ; 
their  aims,  their  hopes,  their  exercises  being  the 
same  ;  how  can  they  regard  eacli  other  with  any 
sentiment  but  that  of  affection  ?  And  much  to  be 
pitied  is  that  communicant,  who  can  sit  down  at 
tliis  feast,  with  sentiments  of  hatred,  of  malice,  or 
revenge  toward  a  fellow  believer.  This  would 
indeed  be  to  partake  very  unworthily  of  this  sa- 
cred ordinance.     I  remain  as  ever,  yours  truly. 


LETTER  XXIIL 

My  Dear  Friend — A  fourth  benefit  resulting  from 
the  participation  of  this  Sacrament  is,  its  tendency 
to  give  a  decided,  and  a  favourable  cast  to  the  cha- 
racter  of  the  communicant.  So  long  as  the  mmd 
is  halting  between  two  opinions ;  so  long  as  the 
affections  are  divided  between  two  objects  ;  so  long 
as  God  and  Mammon  alternately  govern  the  heart; 
so  long  the  character  will  be  wavering  and  un- 
steady. But  when  once  the  resolution  is  taken  in 
favour  of  religion,  and  an  open  profession  of  it 
is  made ;  then  the  very  fear  of  bringing  a  blot  on 
the  Christian  character,  the  very  regard  to  con- 
sistency of  profession  and  deportment,  has  a  pow- 
erful influence  on  every  well  regulated  mind.  The 


THE  lord's  supper.  137 

believer  will  naturally  reflect,  that  after  enlisting 
under  the  banner  of  the  cross ;  after  entering  into 
a  solemu  covenant  with  his  Saviour;  after  having 
publicly  taken  an  oath  of  allegiance  to  his  Sove- 
reign ;  then  to  prove  unfaithful  to  his  cause,  to  dis- 
obey his  commands,  and  to  be  cold  or  unfriendly  to 
his  fellow  soldiers,  in  this  sacred  warfare,  would 
exhibit  at  once  impiety  to  God,  and  subject  him  to 
disgrace  and  contempt,  in  the  eyes  of  every  intel- 
ligent spectator. 

5.  Another  very  important  benefit  resulting  from 
the  worthy  participation  of  this  ordinance  is,  a 
sense  of  pardoned  sin,  and  an  exemption  from  the 
pangs  of  remorse. 

The  Deity  has  implanted  in  man  a  principle, 
which  we  term  conscience,  and  which  sits  in  the 
bosom  of  the  largest  portion  of  mankind,  as  a 
judge  over  the  thoughts  of  the  heart,  and  the  ac- 
tions of  the  life.  It  is  that  sense,  which  not  only 
(with  the  assistance  of  the  understanding)  decides 
on  what  is  right  or  wrong,  but  in  the  one  case,  it 
approves  and  promotes  happiness,  and  in  the  other, 
disapproves,  and  makes  the  ofl'ender  wretched.  It 
is  that  sense,  by  which  we  apprehend  the  nature 
and  the  pleasures  of  holiness,  by  which  we  per- 
ceive and  abhor  moral  turpitude  or  evil.  It  is  the 
helm  that  guides  our  frail  bark  through  the  stormy 
ocean  of  life. 

It  is  either  an  angel  of  light,  guiding  us  and 
cheering  us,  in  our  passage  to  the  shores  of  im- 
mortality; or  it  is  an  avenging  demon,  armed  with 
a  whip  of  scorpions,  to  punish  our  aberrations 
from  duty,  and  to  show  us  the  inseparable  con- 
nexion that  subsists  between  crime  and  misery. 
Frail  and  fallen  as  we  arejiwe  can  no  more  com- 
mit moral  evil  without  suffering,  than  we  can  re- 
ceive a  wound,  or  have  a  limb  dislocated,  without 
pain.     Sin  is  as  deadly  a  poison  to  the  soul,  as  the 

10 


138  THE  SACRAMENT   OF 

Sting  of  the  most  venomous  insect,  or  the  bite  of 
a  serpent  is  to  the  human  body.  No  man  can 
commit  a  crime,  without  inflicting  a  wound  on  his 
conscience  that  will  leave  a  durable  pain.  The 
impression  on  the  moral  faculty,  will  remain  like 
a  scar  on  the  body,  often  till  the  close  of  life.  It 
is  true  that  conscience  may  sometimes  be  lulled  to 
sleep  by  the  opiates  of  infidel  principles,  or  by  the 
ingenuity  of  perverted  reasoning ;  but  it  will  not 
sleep  for  ever.  It  will  awake  sometimes  w^hen 
least  expected,  in  the  hour  of  adversity  or  afflic- 
tion; and  it  will  "  bite  like  a  serpent,  and  sting 
like  an  adder."  It  will  pursue  the  criminal  like  a 
spectre.  It  v/ill  haunt  his  thoughts  by  day,  and 
his  dreams  by  night.  It  wfll  often  destroy  his 
relish  for  every  pleasure,  and  make  life  itself  an 
intolerable  burden.  Look  at  the  first  murderer, 
Cain.  Sensible  of  his  crime,  he  imagined  that 
*'  every  one  who  found  him,  would  slay  him." 
Look  at  Belshazzar  amongst  his  wives,  his  princes, 
and  his  guards.  While  quaffing  wine,  in  honour 
of  his  gods,  in  the  consecrated  vessels  pillaged 
from  the  temple  of  the  living  God,  he  sees  a  hand, 
unconnected  with  any  visible  body,  writing  his 
sentence  on  the  wall.  His  spirit  sinks  within 
him,  his  countenance  is  changed,  his  knees  trem- 
ble, conscience  upbraids  him  ;  and  while  the  pro- 
phet denounces  his  doom,  he  believes,  and  trem- 
bles, and  despairs. 

It  is  true  indeed  that  amidst  health  and  pros- 
perity, while  surrounded  with  honours,  or  when 
immersed  in  business,  the  voice  of  conscience  may 
for  a  while  be  stifled  ;  but  on  the  bed  of  sickness 
or  of  death,  it  will  often, exert  a  tremendous  en- 
ergy. "  The  spjrit  -of>a:,man  may  sustain  his 
infirmities  (of  ■  body) ,v,hutT -a  wounded  spirit,  (a 
heart  lacerated.  by->remocs&)  who  can  bear?" 
"There  is  no  escaping  from  a  guilty  mind.     You 


THE  lord's  supper.  139 

can  escape  some  evils  by  mingling  in  society,  you 
can  avoid  others  by  retiring  into  solitude  ;  but  this 
enemy,  this  tormentor  within  is  never  to  be  avoi- 
ded. If  you  retire  into  solitude,  it  will  meet  you 
there.  If  you  mingle  in  society,  it  will  go  with 
you  there.  It  will  mar  the  entertainment,  and  dash 
the  untasted  cup  from  your  trembling  hand.  The 
Almighty  appointed  it  his  vicegerent  in  the  world. 
He  invested  it  with  his  own  authority,  and  said, 
*  Be  thou  a  God  over  man.'  Hence  it  has  power 
over  the  course  of  time.  It  can  recal  the  past,  it 
can  anticipate  the  future.  It  reaches  beyond  the 
limits  of  the  globe.  It  visits  the  chambers  of  the 
grave.  It  reanimates  the  bodies  of  the  dead,  ex- 
erts a  dominion  over  the  invisible  regions,  and 
summons  the  inhabitants  of  the  eternal  world,  to 
haunt  the  slumbers,  and  shake  the  hearts  of  the 
wicked."* 

Of  what  infinite  importance  is  it  then,  that  every 
one  should  be  at  peace  with  conscience !  How 
dreadful,  to  have  this  impartial  judge,  converted 
into  an  avenging  foe,  to  have  it  like  a  devouring 
vulture,  without  intermission  preying  on  our  vitals, 
and  destroying  the  very  elements  of  life  and  joy! 

But  how  is  the  guilty  offender  to  escape  the 
pangs  of  an  accusing  conscience  ?  The  gospel 
unfolds  the  plan.  It  directs  the  guilty  soul  to  "  the 
blood  of  sprinkling,  that  speaketh  better  things 
than  the  blood  of  Abel."  It  points  to  the  cross, 
to  the  great  sacrifice  made  once  for  all,  to  expiate 
the  guilt  of  the  world.  The  penitent  believer  is 
assured  of  pardon,  and  that  his  peace  is  ratified 
with  his  offended  Sovereign.  His  mind  lately 
agonized  with  remorse,  nov/  obtains  a  calm  and 
uninterrupted  repose.  Assured  that  "  there  is  joy 
in  heaven   over   one    sinner   that  repenteth,"  he 

*  Logan. 


140  THE   SACRAMENT   OP 

abandons  his  sins  and  his  fears  together,  and  hears 
his  Divine  Master  addressing  him  in  words  like 
tJiese,  "  Son  be  of  good  cheer,  thy  sins  be  forgiven 
thee."  This  inestimable  boon,  this  sense  of  par- 
doned sin,  this  release  from  the  corrosion  of  re- 
morse, is  one  of  the  delightful  benefits  resulting 
from  a  worthy  participation  of  the  Lord's  Supper. 
6.  The  last  benefit  I  shall  mention,  to  be  derived 
from  this  Sacrament,  when  properly  received  is, 
the  consolation  it  affords  to  believers,  at  the  close 
of  life. 

Great  caution  however  should  be  used  here  to 
avoid  relying  on  it  as  any  thing  more  than  an  ap- 
'pointed  mean,  as  an  institution  calculated  to  im- 
press the  mind  with  suitable  dispositions,  and  to 
call  forth  into  lively  exercise  those  graces  which 
are  inseparably  connected  with  future  happiness. 
There  is  nothing  in  the  Scriptures  that  can  justify 
the  belief,  that  independently  of  this  influence, 
there  is  any  peculiar  efficacy  in  the  ordinance 
itself,  or  merit  in  the  persons  by  whom  it  is  ad- 
ministered, which  should  induce  the  ^^  present 
remission  of  sin."  At  the  same  time,  it  is  ad- 
milted  to  be  a  very  solemn,  and  most  consolatory 
ordinance,  especially  in  the  prospect  of  our  ap- 
proaching dissolution. 

When  this  Sacrament  was  first  instituted  by  our 
blessed  Lord,  it  was  with  immediate  reference  to 
his  own  death,  "  He  knew,"  says  the  beloved 
disciple,  "  that  his  hour  was  come,  and  that  he 
should  depart  out  of  this  world  unto  the  Father." 
(John  xiii.  I.)  "  With  desire,"  said  our  Lord  him- 
self, "  have  I  desired  to  eat  this  passover  with 
you  before  I  suffer."  (Luke  xxii.  15.)  So  com- 
municants, while  they  celebrate  the  death  of  their 
divine  leader,  are  powerfully  reminded  of  their 
own  decease.  Looking  back  to  the  ases  that  have 
elapsed  since  the  appearance  of  their  Lord  in  the 


THE  lord's  supper.  141 

flesh,  they  recal  the  many  generations  of  believers 
that  have  passed  away.  Even  within  the  short 
compass  of  their  own  lives,  they  perhaps  recollect 
many  beloved  friends  with  whom  they  once  were 
accustomed  to  surround  the  table  of  their  Divine 
Master.  Their  bodies  are  now  sleeping  in  the 
dust;  but  their  spirits  it  is  hoped,  at  this  moment, 
are  feasting  with  angels,  and  with  the  Redeemer 
himself,  around  a  heavenly  table.  Communicants 
are  thus  reminded  of  their  own  dissolution;  they 
are  detached  from  the  world ;  they  feel  its  vanity. 
They  rise  superior  to  its  amusements,  its  cares,  its 
temptations,  and  its  trials.  A  holy  calm,  a  secret 
thrill  of  joy,  a  delightful  anticipation  of  future 
bliss,  occupy  the  bosoms  of  devout  communicants, 
while  thoughts  like  these  arise  in  their  minds. 
*' What  a  privilege  is  this  blessed  Sacrament! 
Here  we  commemorate  the  death  of  our  Divine 
Redeemer.  By  this,  he  made  atonement  for  our 
sins.  By  this  he  has  taken  away  '  the  sting  of 
death'  from  all  his  followers.  We  now  celebrate 
this  feast  of  love,  perhaps  for  the  last  time.  Be- 
fore the  return  of  another  season,  some  of  us  may 
be  numbered  widi  the  dead.  If  so,  ought  we  not 
to  regard  this  sacred  ordinance  as  our  Saviour's 
pledge,  that  on  quitting  this  communion  on  earth, 
we  shall  hold  a  nearer  communion  with  him  above? 
Is  not  this  an  earnest  of  the  joy  he  has  in  reserve 
for  his  followers  in  heaven?  And  can  we,  ought 
we,  with  these  views,  to  dread  the  approach  of  our 
last  hour?  Will  not  that  hour  which  breaks  the 
tie  that  binds  the  soul  to  earth,  release  it,  so  that 
it  may  rise,  and  reach  the  beatific  vision  of  the 
adorable  Redeemer?" 

By  reflections  like  these,  the  devout  and  worthy 
communicant  finds  how  admirably  calculated  the 
celebration  of  the  Lord's  Supper  is,  to  prepare  the 
goul  for  quitting  its  tenement  of  clay  with  dignity 


142  THE   SACRAMENT   OF 

and  composure;  nay,  for  triumphing  over  death 
and  the  grave.  In  the  anticipated  joys  of  heaven, 
he  may  exclaim  with  the  apostle  Paul,  "  Oh  death 
where  is  thy  sting?  Oh  grave  where  is  thy  victory! 
The  sting  of  death  is  sin,  and  the  strength  of  sin  is 
the  law;  but  thanks  be  to  God,  who  giveth  us  the 
victory  through  our  Lord  Jesus  Christ."  (1  Cor. 
XV.  55,  56,  57.) 

I  am  with  much  regard  Yours,  &c. 


LETTER  XXIV. 

My  Dear  Friend — I  rejoice  to  hear  that  after 
much  serious  reflection,  and  after  humbly  soliciting 
divine  aid  in  a  matter  of  so  much  importance,  you 
have  concluded  finally  to  make  an  open  profession 
of  your  faith  in  Christ,  by  partaking  of  the  Sacra- 
ment of  the  Lord's  Supper.  In  this  resolution 
may  you  be  supported  ;  and  when  the  approaching 
solemnity  is  past,  may  you  enjoy  the  fruits  of  this 
act  of  obedience,  not  merely  in  the  present  life, 
but  throughout  the  ages  of  an  immortal  existence. 

You  wish  to  know  however,  "  if  there  are  not 
some  peculiar  duties  to  which  your  attention  should 
be  directed,  prior  to  the  celebration  of  this  sacra- 
ment?" Without  doubt  there  are.  The  apostle 
Paul  in  his  First  Episde  to  the  Corinthians,  re- 
commends to  those  who  are  desirous  of  partaking 
worthily  of  this  ordinance,  that  they  should  "  ex- 
amine themselves,  and  so  eat  of  that  bread  and 
drink  of  that  cup."  Hence  the  duty  of  self- 
examination  preparatory  to  an  admission  to  the 
Lord's  Supper. 

The  Westminster  Assembly  of  Divines  in  their 
Shorter  Catechism,  thus  state  the  qualifications 
respecting  which,  all  persons  who  offer  themselves 


THE  lord's  supper.  143 

as  candidates  for  the  holy  communion,  should  ex- 
amine themselves  closely  and  impartially.  "  It  is 
required  of  them  that  would  worthily  partake  of 
the  Lord's  Supper,  that  they  examine  themselves 
of  their  knowledge  to  discern  the  Lord's  body;  of 
their  faith  to  feed  upon  him;  of  their  repentance, 
faith,  and  new  obedience;  lest  coming  unworthily, 
they  eat  and  drink  judgment  to  themselves." 

In  the  Catechism  of  the  Reformed  Dutch  Church, 
the  preparatory  questions  on  which  communicants 
should  satisfy  themselves  are  these:  1.  "  Whether 
they  abhor  themselves  for  their  sins,  and  humble 
themselves  before  God  on  account  of  them.  2. 
Whether  they  believe  and  trust  that  all  their  sins 
will  be  forgiven  for  Christ's  sake.  3.  W^hether 
they  have  a  sincere  resolution  henceforward  to 
walk  in  all  good  works." 

In  the  Catechism  of  the  Protestant  Episcopal 
Church  what  is  required  of  those  who  come  to 
the  Lord's  Supper,  is  thus  slated :  "  That  they 
examine  themselves  whether  they  repent  them 
truly  of  their  former  sins;  steadfastly  purposing  to 
lead  a  new  life;  have  a  lively  faith  in  God's  mercy 
through  Christ,  with  a  thankful  remembrance  of 
his  death,  and  be  in  charity  with  all  men." 

"I  pretend  not,"  says  a  learned  French  divine,* 
"  to  repeat  all  the  apostle  has  said  on  this  subject, 
(the  Lord's  Supper)  but  shall  content  myself  with 
remarking  that  these  words,  '  let  a  man  examine 
himself^  signify  not  merely  the  exercise  of  me- 
mory,  in  recalling  the  past  and  present  state  of  his 
heart  and  life ;  but  it  directs  (as  the  original  im- 
ports,) such  a  trial  of  the  character,  as  that  which 
is  made  of  metals,  by  which  the  dross  is  separated 
from  the  ore.  The  meaning  of  the  apostle  must 
then  be,  that  every  one  should  cultivate  those  dis- 

*  Mallet, 


144  THE   SACRAMENT   OF 

positions  of  mind  and  heart,  which  would  fit  him 
for  the  solemn  transaction  in  which  he  is  about  to 
engage.  This  is  without  doubt  the  duty  of  every 
communicant,  w^io  wishes  to  draw  closer  those 
ties  that  unite  him  to  his  God  and  Saviour.'* 

One  of  the  most  interesting  moralists  of  the 
present  day,  (Mrs.  Hannah  More,)  in  her  admira- 
ble treatise  on  Practical  Piety,  has  an  essay  on 
self-examination,  every  sentence  of  which  con- 
veys instruction  ;  but  as  it  would  be  tedious  to 
copy  the  whole,  I  shall  select  a  few  of  the  most 
striking  passages  for  your  perusal  and  edification. 

"  We  should  examine"  she  says,  "  not  only 
our  conduct,  but  our  opinions  ;  not  only  our  faults 
but  our  prejudices;  not  only  our  propensities,  but 
our  judgments.  Our  actions  will  be  obvious 
enough;  it  is  our  intentions  which  require  the 
scrutiny.  These  we  should  follow  to  their  re- 
motest springs;  scrutinize  to  their  deepest  recess- 
es ;  and  trace  through  their  most  perplexing  wind- 
ings :  and  lest  we  should  in  our  pursuit,  wander 
in  uncertainty  and  blindness,  let  us  make  use  of 
that  guiding  clew,  which  the  Almighty  has  fur- 
nished by  his  word,  and  by  his  Spirit,  for  conduct- 
ing us  through  this  labyrinth.  '  What  I  know  not, 
teach  thou  me,'  should  be  our  constant  petition  in 
all  our  researches." 

"  Nor  must  this  examination  be  occasional,  but 
regular.  Let  us  not  run  into  long  arrears,  but 
settle  our  accounts  frequently.  Little  articles  will 
run  up  to  a  large  amount  if  they  are  not  cleared 
off.  Our  deadness  in  devotion,  our  eagerness  for 
human  applause,  our  care  to  conceal  our  faults 
rather  than  correct  them  ;  our  negligent  perform- 
ance of  some  relative  duty,  our  inconsideration, 
our  driving  to  the  extreme  limits  of  permitted  in- 
dulgences; let  us  keep  these,  and  all  our  numerous 
items  in  small  sums.     Let  us  examine  them  while 


THE  lord's  supper.  145 

the  particulars  are  fresh  in  our  memory  ;  otherwise 
however  we  may  flatter  ourselves  that  lesser  evils 
will  be  swallowed  up  by  the  greater,  we  may  find 
when  we  come  to  settle  the  grand  account,  that 
they  will  not  be  less  remembered  for  not  having 
been  recorded." 

In  order  rightly  to  practise  this  duty,  our  author 
insists  that  "  no  principle,  short  of  Christianity,  is 
strong  enough  to  impel  us  to  a  study  so  disagree- 
able as  that  of  our  faults.  Our  corruptions  foster 
this  ignorance.  To  this,  they  owe  their  undis- 
puted possession  of  our  hearts.  Of  Christianity, 
humility  is  the  prime  grace;  and  this  grace  can 
never  take  root  and  flourish  in  a  heart  that  lives  in 
ignorance  of  itself,  if  we  do  not  know  the  great- 
ness and  extent  of  our  sins;  if  we  do  not  know  the 
imperfection  of  our  virtues;  the  fallibility  of  our 
best  resolutions ;  the  infirmity  of  our  purest  pur- 
poses; we  cannot  be  humble;  and  if  we  are  not 
humble,  we  cannot  be  Christians." 

*'  Self-examination"  (says  Huet,)  "  should  be 
directed  by  the  solid  principles  of  religion.  The 
word  of  God  is  the  rule  wliich  must  decide  on  the 
conformity  of  our  thoughts,  our  afiections,  and 
our  actions  with  our  duty.  The  study  of  the  heart 
should  extend  to  all  those  secret  motives,  which, 
however  they  may  elude  the  public  eye,  can  be 
known  only  by  close  and  impartial  inspection. 
Self-examination  embraces  all  those  determinations 
of  the  will,  all  those  aff'eclions  of  the  heart,  and  all 
those  motives  to  action,  M'hich  give  a  complexion 
to  the  life  and  character.  We  should  reflect  often 
and  with  immediate  application  to  ourselves,  on 
the  various  relations  we  sustain  to  God,  and  to  our 
fellow  creatures,  and  on  the  duties  which  these  re- 
lations enjoin,  as  well  as  on  what  regards  our  own 
selves." 

^'  One  who  would  obey  the  precept  of  St.  Paul 


146  THE    SACRAMENT  OF 

on  this  subject,  and  who  would  obtain  an  assur- 
ance, that  he  had  a  right  to  apply  to  himself  all 
those   promises,  of  which   the    Sacrament  of  the 
Lord's  Supper  is  a  pledge,  should  often  review 
his  life  and  bring  his  heart  to  a  strict  account  for 
all  he  had  done  or  said,  from  the  first  dawn  of  rea- 
son, and  of  moral  agency.    A  Christian,  who  feels 
deeply  the  importance  of  the  apostle's  injunction, 
will  often  be  led  to  inquire,  Why  has  God  placed 
me  in  the  world,  and  in  his  church  ?   Is  it  not  that 
I  might  consecrate  to  him  all  the  powers  of  my 
mind,  and   all   the   affections  of  my  heart?    And 
how  have  I  fulfilled  the  object  of  my  creation?  Do 
I  cherish  that  love  to  my  Redeemer  which  should 
ever  characterize  his    followers?  Do  I  study /ws 
will  rather  than  my  ov;n?  Do  I  aim  at  following 
his  example,  and  in  all  things  study  to  obey  his 
commands?  Are  my  motives  pure?   Do  I  seek  his 
glory  as  my  chief  object?  Have  I  made  the  cir- 
cumstances   in   which   I    have    been    placed,    the 
means  of  moral  improvement  and  of  further  ad- 
vancement in  holiness  ?  If  wealthy,  have  I  contri- 
buted as  I  ought  to  the  relief  of  the  worthy  and 
suffering  poor,  or  have  I  expended  my  riches  only 
in  sensual  indulgence,  in  luxury  and  ostentation? 
If  in  moderate,  or  indigent  circumstances,  have  I 
murmured  and  repined  ?  Have  I  been  tempted  to 
arraign  the  dispensations  of  heaven,  and  to  com- 
plain of  the  lot  assigned   me  ?  Or  on  the   other 
hand,  have  I  with  humble  resignation  looked  up 
to  my  beneficent  Creator,  even  under  his  severest 
frowns,  and  thankful  for  the  commonest  bounties 
of  his  providence,  cast  all  my  cares  on  him,  as- 
sured of  his  constant  protection  here,  and  of  finally 
obtaining  admittance  to  his  kingdom  above?" 

Such  are  some  of  the  subjects  on  which  every 
person,  who  has  in  contemplation,  an  approach  to 
the  table  of  the  Lord,  should  often,  and  very  closely 


THE  lord's  supper.  147 

interrogate  himself.  The  duty  of  self-examination 
is  one  that  can  never  be  safely  neglected.  Its  ad- 
vantages are  many  and  great.  It  leads  to  vigilance, 
to  true  knowledge  of  ourselves,  to  purity  of  heart 
and  manners,  to  peace  of  mind,  to  the  favour  of 
God,  to  the  purest  happiness  in  the  present  life, 
and  to  the  firm  persuasion,  of  inheriting,  through 
the  grace  of  the  Lord  Jesus,  endless  felicity,  in 
that  which  is  to  come.     I  remain  yours  truly. 


LETTER  XXV. 

My  Dear  Friend — The  gratitude  you  express  for 
the  feeble  assistance  I  have  been  enabled  to  afford, 
is  far  beyond  my  desert,  and  expectation.  From 
the  views  you  have  been  enabled  to  take  of  the 
nature  and  design  of  the  Lord's  Supper,  of  the 
obligations  under  which  all  real  Christians  lie,  to 
partake  of  this  sacrament,  and  of  the  weakness  of 
those  objections  that  so  often  prevent  sincere  be- 
lievers from  coming  to  this  ordinance,  it  is  truly 
gratifying  to  learn  that  you  have  derived  light,  en- 
couragement, and  relief. 

T  rejoice  to  hear,  that  after  having  endeavoured 
faithfully  to  examine  yourself,  and  to  ascertain 
your  duty,  (heaven  permitting)  it  is  your  intention 
on  the  next  Lord's  day,  to  unite  with  the  church, 
in  commemorating  the  dying  love  of  your  gracious 
Redeemer.  If  *'  there  is  joy  in  heaven  over  one 
sinner  that  repenteth,"  there  cannot  be  less  joy 
above,  over  one  lamb  that  has  long  kept  aloof  from 
the  fold  of  Christ,  being  restored,  and  brought 
under  the  more  immediate  care  of  the  great  Shep- 
herd of  souls.  Go  my  Christian  brother,  go  to 
the  home  of  this  good  Shepherd.  There  you  will 
find  safety  and  comfort.     Ilad  you  been  the  vilest 


148  THE  SACRAMENT  OF 

prodigal  that  ever  left  a  kind  father's  embrace;  had 
you  reveled  with  swine,  and  fed  on  the  husks  of 
iniquity ;  still  you  might  in  the  exercise  of  faith, 
repentance,  and  love,  calculate  en  a  cordial  wel- 
come to  his  table  on  earth,  and  throusfh  his  inter- 
cession,  to  his  Father's  temple  on  high.  But 
when  you  go  to  this  sacred  feast  you  ask,  "  are 
there  not  duties  peculiar  to  that  occasion  ?  are 
there  not  meditations  and  recollections,  appro- 
priate to  this  solemn  ordinance?"  I  grant  there 
are.  But  on  this  subject,  difTerent  communicants 
indulge  very  different  views.  As  you  very  mo- 
destly ask  assistance  here,  I  can  only  suggest  some 
hints  in  regard  to  the  train  of  thought,  which  I 
should  think  it  profitable  to  pursue. 

I  would  then  recommend  to  you  as  far  as  you 
possibly  can,  to  abstract  your  mind  from  all  the 
cares  and  solicitudes  of  life ;  to  collect  your  wan- 
dering thoughts,  and  fixing  them  intently  on  the 
objects  represented  by  the  material  emblems  pre- 
sented to  your  senses,  endeavour  to  hold  a  close 
communion  with  the  Father  of  your  spirit,  through 
the  mediation  of  the  Lord  Jesus  Christ. 

Remember  the  love  of  God,  that  transcendent 
love  which  prompted  him  to  send  his  well  beloved 
Son  into  the  world,  to  die  for  sinners  such  as 
yourself;  that,  as  if  nothing  less  would  awaken 
our  love  and  gratitude  to  him,  he  adopts  ns  as 
children,  he  receives  us,  all  worthless,  and  pollu- 
ted as  we  are,  into  communion  with  himself,  he 
pardons  our  offences,  he  sends  his  Holy  Spirit  into 
our  hearts  to  sanctify  our  affections,  to  communi- 
cate peace,  and  consolation,  and  joy,  as  an  earnest 
of  belter  joys  above.  Wiien  surrounded  with 
trials,  he  supports  us;  in  affliction  he  sustains  us; 
in  darkness  and  doubt,  he  enlightens  our  path. 
He  illumines  before  us  even  the  valley  of  the 
ghadow  of  death,  and  directs  our  hopes  to  that 


THE  lord's  supper.  149 

imperishable  bliss  in  the  heavens,  which  is  beyond 
the  reach  of  accident  or  change. 

While  at  the  table  of  your  Divine  Master,  you 
will  also  recollect  his  infinite  grace  and  conde- 
scension;  that  "though  he  was  rich,  yet  for  our 
sakes  he  became  poor  ;  that  we  througli  his  pov- 
erty might  be  rich:"  (2  Cor.  viii.  9,)  that  he  "so 
loved  us,  as  to  give  himself  for  us  an  offering  and 
a  sacrifice  to  God,  for  a  sweet  smelling  savour." 
(Eph.  V.  2.)  Looking  back  to  the  birth  of  time, 
to  the  fall  of  our  first  parents,  and  the  promise  of 
the  great  Deliverer,  your  mind  can  retrace  the 
various  types  and  figures,  under  which  he  was 
presented  to  the  faith,  and  hope  of  ancient  be- 
lievers, prior  to  the  Mosaic  dispensation.  Follow- 
ing the  course  of  lime,  you  will  call  to  remem- 
brance the  brazen  serpent  in  the  wilderness ;  the 
sacrifices  of  the  law;  the  manna  from  heaven;  the 
living  water  from  the  rock ;  the  predictions  of  the 
prophets,  becoming  clearer  and  more  distinct,  until 
after  an  interval  of  more  than  five  hundred  years, 
the  Baptist,  the  morning  star  of  the  gospel  dis- 
pensation, appeared  to  awaken  the  attention  of  the 
world  to  the  rising  of  the  Sun  of  righteousness. 
Then  there  was  joy  among  the  angels  of  God. 
They  hailed  the  advent  of  the  promised  INIessiah. 
They  proclaimed  "  Glory  to  God  in  the  highest; 
on  earth  peace,  and  good  will  to  men."  Then 
good  old  Simeon  was  heard  to  exclaim,  "Lord, 
now  lettest  thou  thy  servant  depart  in  peace,  for 
mine  eyes  have  seen  thy  salvation." 

Next,  your  eye  will  be  more  pointedly  fixed  on 
the  "  Lamb  of  God  who  taketh  away  the  sins  of 
the  world."  You  will  trace  him  from  his  man- 
ger, through  a  life  of  poverty,  of  suffering,  and 
neglect,  to  that  mournful  night,  when  he  first  in- 
stituted the  ordinance  you  so  shorUy  expect  to 
celebrate.     You  will  listen  to  his  last  exhortations 


150  THE  SACRAMENT  OF 

and  prayers  ;  you  will  follow  him  to  the  garden 
of  Gethsemane ;  there  you  will  behold  his  tears 
and  his  bloody  sweat;  you  will  recall  his  agony 
and  his  resignation  ;  you  will  trace  him  to  the 
Jewish  Sanhedrim,  to  the  bar  of  Pilate,  and  finally 
to  his  cross.  Behold  he  bleeds  !  he  cries,  "  It  is 
finished."  He  expires  !  For  three  hours  univer- 
sal darkness  prevails.  The  veil  of  the  temple  is 
rent,  the  earth  is  convulsed,  while  the  spectators 
of  this  awful  scene  return  to  Jerusalem,  smiting 
their  breasts  with  horror  and  consternation.  But 
soon  a  brighter  scene  appears ;  you  behold  the 
great  Redeemer  bursting  the  bands  of  death,  re- 
viving the  hopes  of  his  dejected  disciples,  ascend- 
ing in  their  presence  to  heaven;  leaving  them  an 
assurance  of  sending  down  the  Holy  Spirit,  as 
their  comforter  and  guide. 

You  will  naturally,  my  friend,  after  dwelling  on 
these  scenes,  pursue  the  history  of  the  Church  of 
Christ,  through  subsequent  ages  to  the  present 
day,  and  mark  the  care  of  the  Lord  Jesus  in  al- 
ways preserving  a  chosen  few,  who  have  held  his 
doctrines,  maintained  his  institutions,  and  endea- 
voured closely  to  follow  his  example. 

From  the  present  period  of  general  light,  and  of 
evangelic  eflbrt,  let  your  viev/s  be  extended  to  the 
time  when  "  the  heathen  shall  be  given  to  the  Sa- 
viour as  an  inheritance,  and  the  uttermost  parts  of 
the  earth  for  a  possession."  And  looking  still 
further  you  will  soon  reach  the  age  of  millennial 
glory,  and  the  final  consummation  of  all  things. 
You  will,  in  the  exercise  of  faith,  behold  "  the 
heavens  passing  away  as  a  scroll,  and  the  elements 
melting  with  fervent  heat."  You  will  see  the 
once  crucified  Redeemer,  coming  on  the  clouds  of 
heaven,  surrounded  by  innumerable  hosts  of  an- 
gels. You  will  see  the  dead  arise,  the  universe 
assembled,  the  tribunal  of  the  Judge,  the  books 


THE   lord's   supper.  151 

opened,  and  the  final  separation  of  the  righteous 
and  the  wicked.  You  will  meditate  on  the  solemn 
sentence  of  eternal  justice,  to  be  passed  on  each 
son  and  daughter  of  Adam.  To  those  on  his  right 
hand,  "  Come  ye  blessed  of  my  Father,  inherit 
the  kingdom  prepared  for  you,  from  the  founda- 
tion of  the  world."  To  those  on  the  other, 
"  Depart  from  me  ye  cursed,  into  everlasting  fire, 
prepared  for  the  devil  and  his  angels." 

In  the  anticipation  of  this  solemn  scene,  you 
will  naturally  ask  yourself,  '*what  will  then  be 
tny  destiny  ?  Shall  I  be  on  the  right  hand  of  my 
Judge,  shall  I  hear  his  approving  sentence  ?  or 
shall  I  forever  be  excluded  from  his  presence  and 
kingdom  ?"  Oh  how  solemn  the  thought ! — how 
deeply  interesting  this  final  scene  ! 

But  while  with  your  fellow  Christians,  you  are 
surrounding  the  table  of  your  Divine  Master; 
while  the  emblems  of  his  broken  body,  and  shed 
blood,  are  presented  to  view;  while  recalling  the 
perfect  example  of  the  blessed  Saviour,  with  all 
those  instructive  lessons,  and  rich  consolations  he 
has  bequeathed  to  his  disciples;  Avhile  you  feel 
that  you  are  now  admitted  to  a  more  intimate  com- 
munion with  this  "  King  of  kings,"  and  like  the 
beloved  apostle,  are  reposing  on  his  bosom ;  or 
like  the  penitent  Mary,  bathing  his  feet  with  your 
tears ;  then  is  the  moment  for  presenting  those 
petitions  which  are  nearest  to  your  heart.  "  My 
faith  is  weak,"  you  will  say;  "  Lord,  help  my 
unbelief.  My  repentance  is  transient,  it  is  super- 
ficial. Oh  that  my  head  were  waters,  and  mine 
eyes  a  fountain  of  tears.  My  heart  is  hard,  my 
temper  unchastened.  I  love  the  world,  its  plea- 
sures, its  honours,  or  its  vanities,  too  much.  Oh 
for  purer  affections,  for  greater  love  to  God,  and  to 
my  fellow  men  !  Oh  for  a  greater  detachment 
from  the  world,  for  more  ardent  desires  of  increas- 


152  THE  SACRAMENT  OF 

ed  holiness,  and  a  nearer  conformity  to  the  exam- 
ple of  my  Redeemer." 

Or  have  you  some  dear  friends  or  relations, 
parents,  brothers,  sisters,  or  more  distant  kindred, 
who  have  never  been  brought  to  right  views  on 
the  subject  of  religion?  Now  is  the  time  to  inter- 
cede for  such.  Say  to  your  Divine  Master,  "  Sa- 
viour of  my  soul !  Oh  hear  me  in  behalf  of  these 
precious  friends.  Let  these  objects  of  my  ten- 
derest  affection,  experience  the  efficacy  of  thy 
love.  Penetrate  their  hearts  by  thy  grace,  call 
them  from  the  world,  unite  them  to  thyself,  show 
them  in  what  true  happiness  consists,  convince 
them  that  separate  from  thee,  it  were  better  they 
had  never  been  born.  Oh  sanctify  them  by  thy 
Spirit,  and  make  them  fellow-heirs  with  thy  true 
disciples,  of  that  inheritance  in  the  heavens,  which 
thou  hast  in  reserve  for  all  who  love  thee  truly, 
and  prove  their  love  by  their  obedience." 

Think  too,  my  Christian  brother,  while  at  your 
Master's  table,  of  that  better  feast  above,  to  which 
the  hopes  of  behevers  should  constantly  be  direct- 
ed. Say  to  yourself,  "  the  present  is  a  communion 
of  love ;  but  it  is  a  faint  emblem  of  that  more  inti- 
mate communion  which  the  '  spirits  of  the  just 
made  perfect,'  enjoy  with  their  Redeemer  on  high. 
Here  I  am  a  stranger,  and  a  sojourner.  I  am  in  a 
state  of  exile  from  my  Father's  house.  But  soon 
the  '  earthly  house  of  this  tabernacle  will  be  dis- 
solved.' May  I  then  rise  to  '  a  house  not  made 
with  hands,  eternal  in  the  heavens.'  At  the  close 
of  my  present  existence,  may  I  be  able  to  say 
with  the  great  apostle,  '  I  am  now  ready  to  be 
offered,  and  the  time  of  my  departure  is  at  hand. 
I  have  fought  the  good  fight,  1  have  finished  my 
course,  I  have  kept  the  faith.  Henceforth  there  is 
laid  up  for  me  a  crown  of  righteousness,  which 
the  Lord  the  righteous  Judge  will  grant  me  at  that 


THE  lord's  supper.  153 

day;  and  not  to  me  only,  but  to  all  them  also  that 
love  his  appearing.'  " 

I  remain  as  ever,  very  truly  yours. 


LETTER  XXVI. 

My  Dear  Friend — I  do  most  sincerely  congratu- 
late you  on  the  step  you  have  taken,  on  the  choice 
you  have  made,  on  the  covenant  you  have  now 
publicly  sealed,  and  acknowledged.  Having  par- 
taken of  the  emblems  of  a  dying  Saviour's  love, 
having  enlisted  under  his  standard,  and  taken  him 
as  the  Captain  of  your  salvation,  never  hereafter 
for  an  instant  forget  that  the  vows  of  God  are  upon 
you,  and  that  you  have  by  a  solemn  sacrament, 
professed  your  allegiance  to  the  Lord  Jesus  Christ. 

Among  the  ancient  Romans,  "  after  their  troops 
were  levied/'  says  a  celebrated  French  historian,*^ 
"  every  soldier  took  an  oath  to  the  consuls,  or  tri- 
bunes, by  which  they  engaged,  to  assemble  at  the 
consuVs  order,  and  not  to  quit  the  service  ivithout 
his  permission  ;  to  obey  the  orders  of  the  officers^ 
and  to  do  their  utmost  to  execute  them;  not  to 
retire  either  through  fear,  or  to  fly  from  the 
enemy ;  and  not  to  quit  their  rank.'"  "  This," 
adds  the  historian,  "  was  not  a  mere  formality,  nor 
a  ceremony  purely  external.  It  w^as  a  very  seri- 
ous act  of  religion,  sometimes  attended  with  terri- 
ble imprecations,  which  made  a  strong  impression 
on  the  mind ;  and  was  judged  absolutely  and  indis- 
pensably necessary,  and  without  which  the  soldiers 
could  not  fight  against  the  enemy." 

In  like  manner,  Christians,  who  come  to  the 
Sacrament  of  the. Lord's  Supper,  should  oonsider 

*  Rcllin's  Ai'ts  and  Sciences,  vol.  i.  page  310. 
11 


154  THE  SACRAMEiNT  OF 

themselves  as  soldiers  of  the  cross.  They  have 
chosen  their  leader,  under  whose  guidance  they 
hope  to  pass  through  the  wilderness  of  the  present 
life,  in  their  march  to  the  heavenly  Canaan.  They 
owe  him  unreserved  confidence,  devoted  attach- 
ment, and  unlimited  obedience.  Having  taken 
"  the  sword  of  the  Spirit,"  having  put  on  the  "  hel- 
met of  salvation,"  having  received  "  the  shield  of 
faith,"  and  being  shod  with  "  the  preparation  of 
the  gospel,"  they  have  one  plain  path  of  duty 
prescribed;  to  march  forward,  not  in  their  own 
strength,  but  sustained,  and  guided,  by  their  great 
leader,  to  that  victory  of  which  they  are  assured, 
through  the  resisdess  energy  of  their  Almighty 
Sovereign. 

In  this  w^arfare,  my  friend,  you  are  not  to  expect 
a  perfect  exemption  from  all  "  hardship."  This 
you  are  "  to  endure  as  a  good  soldier  of  Christ." 
You  have  "  taken  his  yoke  upon  you  ;"  but  even- 
tually you  will  find  it  "easy;"  "his  burden," 
will  by  habit,  become  more  and  more  "light." 
Though  called  to  take  up  your  cross  daily,  and  to 
crucify  the  flesh  with  the  affections  and  lusts  ;  yet 
with  every  act  of  self-denial,  or  mortification,  you 
will  find  an  attending  consolation,  that  will  more 
than  compensate  for  every  sacrifice  you  are  called 
to  make. 

In  pursuing  your  journey,  you  may  be  scorched 
by  the  burning  rays  of  passion,  or  temptation  ;  but 
while  passing  over  this  sterile  region,  you  may 
calculate  on  a  supply  of  heavenly  manna  to  satisfy 
your  hunger,  and  on  a  refreshing  stream  from  the 
"  Rock"  Christ  Jesus,  to  allay  your  thirst.  You 
may  often  be  lost  and  bewildered  in  your  march, 
but  you  will  have  your  Saviour  "  as  a  pillar  of 
cloud  by  day,  and  a  pillar  of  fire  by  night,"  to 
guide  your  v/anderings.  You  may  be  annoyed 
by  fiery  serpents ;  but  rememher  the  *'  brazen  ser- 


THE  lord's  Supper.  155 

pent,"  and  through  this  type,  look  to  him  who 
was  "lifted  up"  on  the  cross,  to  expiate  the  sins 
of  the  world. 

Do  not  expect  because  you  have  taken  the  livery 
of  Christ,  that  you  are  to  be  exempt  from  trials 
or  afflictions.  These  are  often  sent  in  kindness. 
"  Whom  the  Lord  loveth,  he  chastenelh."  But 
amid  your  severest  sufferings,  remember  that  you 
have  a  compassionate  Friend  above,  who  will  not 
suffer  you  to  be  tried  beyond  what  you  are  able  to 
bear,  and  with  every  trial,  will  grant  you  the  con- 
solation of  his  grace.  Having  nov/  made  a  public 
profession  of  your  faith  in  Christ,  you  ask  whether 
there  is  any  test  by  means  of  which  you  can  obtain 
satisfactory  assurance  of  your  having  partaken 
worthily  of  the  Lord's  Supper? 

On  this  subject  the  most  perfect  Christian  on 
earth  may  sometimes  entertain  doubts :  for  he  feels 
himself  to  be  imperfect;  constantly  liable  to  sin, 
whenever  exposed  to  temptation.  He  is  sensible 
of  much  indwelling  corruption,  and  comparing 
himself  with  the  perfect  standard  of  the  law  of 
God,  he  has  daily  something  to  repent  of.  Still, 
however,  possessing  an  honest  and  ardent  desire 
to  overcome  every  temptation,  if  he  finds  his  love 
to  God,  and  to  his  fellow  creatures  strengthened, 
and  that  he  is  making  some  progress  in  the  path 
of  holiness  ;  he  may  conclude  that  he  has  not  com- 
muned unworthily. 

When  our  blessed  Lord  was  cautioning  his  dis- 
ciples to  beware  of  those  false  teachers,  "  who 
came  in  sheep's  clothing,  but  were  inwardly, 
ravening  wolves,"  he  gave  a  sure  criterion  by 
which  to  distinguish  a  true  disciple  from  a  false 
one.  "  Ye  shall  know  them,"  said  he,  "  by  their 
fruits.  Do  men  gather  grapes  of  thorns,  or  figs  of 
thisdes  ?  Even  so  every  good  tree  bringeth  forth 
good  fruit;  but  a  corrupt  tree  bringeth  forth  evil 


156  THE  SACRAMENT  OF 

fruit.  A  good  tree  cannot  bring  forth  evil  fruit, 
neither  can  a  corrupt  tree  bring  forth  good  fruit. 
By  their  fruits  ye  shall  know  them."  (iNIatt.  vii. 
12 — 23.  John  xv.  36.)  To  these  fruits,  the  apos- 
tles of  our  Lord,  in  the  episdes  addressed  to  the 
churches  which  they  had  planted,  make  frequent 
allusion.  "  The  fruit  of  the  Spirit,^'  says  the  apos- 
tle Paul,  "  is  love,  joy,  peace,  long-suffering,  gen- 
tleness, goodness,  faith,  meekness,  temperance. 
Against  such  there  is  no  law."  (Gal.  v.  22.) 
And  again,  "  The  fruit  of  the  Spirit  is  in  all  good- 
ness, righteousness  and  truth."  (Eph.  v.  9.)  So 
also,  *'  By  him,  (Jesus  Christ,)  let  us  offer  the 
sacrifice  of  praise  to  God  continually,  that  is  the 
fruit  of  our  lips,  giving  thanks  to  his  name." 
(Heb.  xiii.  15.) 

Let  it  then  be  your  constant  endeavour,  after  a 
season  of  communion,  'very  closely  to  compare 
your  conversation  and  deportment,  with  the  per- 
fect standard  of  the  gospel.  Although  you  cannot, 
in  this  state  of  probation,  attain  to  sinless  perfec- 
tion, yet  if  you  are  sensible  of  warmer  zeal  in  the 
service  of  God,  of  greater  affection  for  your  fellow 
creatures,  but  more  especially  for  those  who  are 
of  "the  household  of  faith;"  if  you  find  Uiat  the 
power  of  evil  propensities  is  subdued;  that  pride, 
anger,  revenge,  covetousness,  vanity,  with  every 
unlawful  desire,  are  brought  under  the  controul  of 
conscience  and  the  judgment;  if  you  find  yourself 
more  indifferent  about  those  concerns  of  time, 
which  in  any  degree  interfere  with  the  interests  of 
eternity;  that  you  have  "all  peace  and  joy  in 
believing;"  then  rest  assured  that  fruits  like  these, 
can  only  spring  from  the  soil  of  a  "good  and 
honest  heart,"  animated  by  true  faith. 

Remember  too,  from  the  warfare  in  which  you 
have  engaged  there  is  no  desertion,  without  dis- 
grace.    It  will  be  expected  of  you  always  to  be 


THE  lord's  supper.  157 

pressing  forward.  The  life  of  a  Christian  is  a 
conliniml  ascent.  Having  "  put  his  hand  to  the 
plough,  he  is  not  to  look  back."  Although  every 
Christian  is  not  expected  to  hold  the  first  rank  in 
the  church  of  Christ,  all  are  to  press  forward  to- 
wards perfection.  In  the  rank  and  station  in 
which  their  Master  has  placed  them,  it  is  their 
duty  to  remain,  and  there  to  fight  manfully,  until 
he  shall  call  them  to  another.  Your  resolution 
should  be  the  same  with  that  of  the  apostle  Paul : 
*' I  count  not  myself  to  have  apprehended,  (that 
is,  I  have  not  reached  the  object  of  my  pursuit;) 
but  this  one  thing  I  do,  forgetting  those  things 
which  are  behind,  and  reaching  forward  to  those 
things  which  are  before,  I  press  toward  the  mark, 
for  the  prize  of  the  high  calling  of  God  in  Christ 
Jesus." 

There  is  no  remaining  stationary  in  the  Chris- 
tian life.  We  are  on  a  stream  that  will  bear  us 
rapidly  down,  if  we  indolently  fold  our  arms, 
through  a  false  security,  in  our  character  and  pro- 
fession. Unless  we  vigorously  exert  our  powers 
to  make  advances  in  the  Christian  life,  we  shall 
unquestionably  recede.  If  we  bury  our  talent  in 
the  earth,  we  shall  assuredly  incur  the  censure  of 
our  Judge  at  last,  and  the  punishment  allotted  to 
the  "  unprofitable  servant."  **  The  path  of  the 
just  is  as  the  light,  v.hich  shineth  more  and  more 
unto  the  perfect  day."  "  Be  thou  faithful  unto 
death,'^  says  the  Alpha  and  Omega — "  and  I  will 
give  thee  a  crown  of  life."  (Rev.  ii.  10.) 

But  you  ask  again  my  friend,  "  Whether  there 
are  not  certain  renewed  obligations^  under  which 
believers  bring  themselves,  by  an  attendance  on 
the  Lord's  Supper?"  That  there  are  such,  appears 
to  be  the  general  opinion  of  Theologians;  though 
we  find  nothing  very  expressive  on  this  point  in 
the  New  Testament.     The  duties  resulting  from  a 


158  THE  SACRAMENT  OF 

participation  of  this  ordinance  are  rather  matters  of 
inference,  than  of  positive  commandment. 

"  Every  person,  however,  who  sits  down  at  the 
table  of  ths  Lord,  after  a  serious  recollection  of  all 
his  past  mercies,  should  devote  and  consecrate 
himself  unto  God.  Take  him  for  your  portion ; 
place  your  happiness  in  his  favour;  receive  your 
daily  bread  from  him  as  his  gift;  pay  for  every 
mercy  the  tribute  of  praise ;  live  not  upon  the 
creature  without  God,  but  endeavour  to  enrich  and 
sweeten  created  comforts,  by  communion  with 
God,  Resolve  to  serve  him  with  your  body  and 
spirit  which  are  his ;  serve  him  sincerely,  resolv- 
ing that  nothing  shall  have  quiet  possession  of 
your  heart,  or  indulgence  in  your  life,  that  is  con- 
trary to  his  will.  Serve  him  with  zeal,  espouse 
his  interest,  plead  his  cause,  and  esteem  it  your 
honour,  if  by  your  authority,  by  your  talents,  by 
your  substance,  you  can  promote  his  glory.  Put 
your  trust  in  his  providence.  You  are  yet  in  the 
body,  liable  to  all  the  vicissitudes  of  this  mortal 
state.  Be  persuaded  of  the  infinite  wisdom,  and 
all  sufficiency  of  God.  Let  him  dispose  of  you 
freely.  Resist  excessive  anxiety  and  fear,  and  op- 
pose to  all  the  gloomy  horrors  of  a  fruitful  appre- 
hension, the  shield  of  faith  in  Almighty  strength, 
which  is  able  to  bear  you  up  superior  to  every  trial 
and  to  every  enemy.  Do  in  every  state  of  difficulty, 
as  the  prophet  Isaiah,  in  the  name  of  God,  invites 
tlie  people  of  Israel  to  do  on  the  approach  of  public 
judgment,  (Isaiah  xxvi.  20:)  'Come,  my  people, 
enter  thou  into  thy  chambers,  and  shut  thy  doors 
about  thee :  hide  thyself  as  it  were  for  a  little  mo- 
ment, until  the  indignation  be  overpast.'  "* 

In    answer   to   the   following   question,  viz.' — 
*'  Under  what  obligations  do  professing  Christians 

*  Witherspoon. 


THE  lord's  supper.  159 

come,  when  they  celebrate  the  Lord's  Supper?" 
Professor  Osterwald  in  his  Catechism,  gives  the 
subjoined  answer:  "  They  solemnly  declare  them- 
selves to  be  the  disciples  of  Jesus  Christ,  they 
engage  to  live  and  die  in  the  profession  of  his  reli- 
gion, to  be  governed  in  all  their  principles  and 
conduct  by  the  rules  of  the  gospel,  and  '  denying 
ungodliness  and  worldly  lusts,  to  live  soberly, 
righteously,  and  godly,  in  the  present  world.'  " 
(Tit.  ii.  12.) 

It  is  not  unusual  with  devout  communicants,  on 
returning  from  this  sacred  ordinance  to  feel  their 
minds  more  elevated  and  composed,  their  faith 
more  lively,  their  hopes  of  future  happiness  more 
confirmed,  and  their  love  to  God,  and  their  be- 
nevolence to  man,  called  into  more  vigorous  exer- 
cise. When  Moses  came  down  from  mount  Sinai, 
after  holding  converse  with  the  Deity,  "  The  skin 
of  his  face  shone,"  so  that  he  was  obliged  to  veil 
his  countenance,  in  order  to  conceal  its  brightness 
from  the  people.  In  like  manner,  when  the  first 
martyr  Stephen,  stood  before  the  Jewish  Sanhe- 
drim in  defence  of  his  faith,  his  visage  glowed 
with  a  splendour,  more  than  human;  "For  all 
that  sat  in  the  council  looking  steadfastly  on  him, 
saw  his  face,  as  it  had  been  the  face  of  an  angel." 
(Acts  vi.  15.)  In  the  same  manner,  though  in  a 
far  inferior  degree,  will  the  aspect,  the  manners, 
the  whole  deportment  of  those,  who  have  been  at 
a  sacramental  feast,  show,  that  "  they  have  been 
with  Jesus;"  that  they  have  caught  a  portion  of 
his  spirit,  and  are  resolved,  so  far  as  human  frailty 
will  permit,  to  obey  his  precepts,  and  follow  his 
commands. 

Our  blessed  Saviour  immediately  after  his  re- 
surrection, was  pleased  to  make  himself  known  to 
two  of  his  disciples  returning  from  Jerusalem  to 
Emmaus,  "in  the   breaking  of  bread."     But  no 


160  THE  SACRAMENT  OF 

sooner  had  he  vanished  from  their  sight,  than  they 
exclaimed,  "  Did  not  our  hearts  burn  within  us, 
while  he  talked  with  us  by  the  way,  and  while  he 
opened  to  us  the  Scriptures?" 

How  often  in  like  manner,  is  the  Lord  Jesus 
made  known,  more  clearly  and  delightfully  to  the 
believing  soul,  in  the  broken  bread  exhibited  at 
the  table  of  communion  !  Although  he  is  far  re- 
moved  from  human  view,  yet  beheld  through  the 
medium  of  faith,  which  brings  heavenly  objects, 
otherwise  invisible,  distinctly  before  the  vision  of 
the  soul,  he  attracts  the  most  perfect  love,  and  in- 
spires the  most  elevating  and  consolatory  hopes. 
Though  raised  "  far  above  all  principality  and 
power,  and  might,  and  dominion,  and  above  every 
name  that  is  named,  not  only  in  this  world,  but  in 
that  which  is  to  come;"  (Eph.  i.  21.)  yet  as  the 
omniscient  God,  he  knows  every  event,  and  every 
thought  that  exists  throughout  the  universe.  Seat- 
ed on  his  throne  of  unlimited  power,  he  dispenses 
the  graces  of  his  Spirit,  and  the  blessings  of  his 
gospel  to  the  penitent,  and  the  humble.  In  some 
favoured  moment,  while  the  Christian  is  at  the 
table  of  his  Lord,  if  he  can  catch  but  a  solitary 
glimpse  of  the  Divine  glory,  if  but  a  ray  descends 
on  his  heart  from  the  splendours  of  the  third  hea- 
ven, if  in  the  exercise  of  an  ardent  love  to  his 
Redeemer,  he  can  feel  that  love  reflected  into  his 
own  bosom,  for  "  love,*  and  love  only,  is  a  loan 
for  love ;"  to  what  a  height  will  he  feel  himself 
raised  above  the  cares,  and  the  vanities,  the 
frowns,  and  flatteries  of  the  present  state !  Buoy- 
ant with  the  hope  of  a  purer  happiness  than  earth 
can  boast,  he  pursues  his  duty  with  cheerfulness, 
and  supports  the  pains  and  infirmities  of  nature 
with  resignation.  "  Justified  by  faith,  he  has  peace 

*  Dr.  Young. 


THE  lord's  supper.  161 

with  God,  through  the  Lord  Jesns  Christ."  Grate- 
ful for  the  smallest  bounties  of  Providence,  he  en- 
dures the  privations  of  life  with  composure. 
Having  his  eye  always  directed  to  the  retributions 
of  eternity,  his  mind  becomes  ardently  engaged  in 
**  looking  for  that  blessed  hope,  and  the  glorious 
appearing  of  the  great  God,  and  our  Saviour  Jesus 
Christ."     I  am  trulv  yours. 


LETTER  XXVIL 

Mv  Dear  Friend — My  last  letter  stated  very 
generally  some  of  those  renewed  obligations  under 
■which  every  communicant  is  brought,  by  an  ad- 
mission to  the  sacrament  of  the  Lord's  Supper. 
This  subject  is  deeply  interesting,  and  may  be 
advantageously  pursued  somewhat  more  in  detail. 
A  venerable  theologian,*  states  the  following 
as  the  duties  subsequent  to  a  participation  of  this 
solemn  ordinance  :  "  An  increase  of  all  those  pious 
inclinations  and  affections,  which  were  then  kin- 
dled at  the  altar  of  the  Lord,  a  cherishing  of  those 
influences  of  ^race,  which  descended  on  our  hearts 
in  this  communion,  a  watchful  care  and  endeavour 
in  our  lives,  to  approve  ourselves  in  some  mea- 
sure worthy  of  the  great  honour  and  favour  of 
being  admitted  to  so  near  an  approach  to  God  :  a 
pursuance  of  those  resolutions,  and  a  performance 
of  those  vows  and  engajjemenls,  which  we  made 
on  that  solemn  occasion  ;  and  finally,  a  fixed  and 
permanent  consideration  that  by  the  breach  of  such 
resolutions,  and  the  violation  of  such  engagements, 
our  sins  v/ill  be  aggravated,  and  our  guilt  in- 
creased ;  and  that  by  the  relapse  of  our  souls  into 

*  Stackhouse,  p.  625, 


162  THE  SACRAMENT  OF 

SO  grievous  a  distemper,  our  spiritual  strength  will 
be  sadly  impaired  ;  and  consequently  our  comforts 
abated,  shaken,  and  our  eternal  state  very  much 
endancrered." 

O 

These  views  of  duty  are  general;  let  us  endea- 
vour to  state  more  precisely,  the  duties  v/hich 
appear  to  follovv^  an  admission  to  the  Lord's  table. 
The  first  I  shall  mention,  is  improvement  in  know- 
ledge. In  order  to  "  discern  the  Lord's  body," 
in  this  sacred  ordinance,  knowledge  is  indispen- 
sable. That  know^ledge  can  best  be  obtained  by 
a  diligent  perusal  of  the  sacred  Scriptures.  These 
should  constitute  a  part  of  the  daily  reading  of 
every  worthy  communicant.  Other  books  may  be 
read  for  amusement,  for  general  instruction,  and  as 
useful  auxiliaries  to  the  sacred  volume,  but  this 
should  be  like  our  daily  bread.  It  is  that  which 
must  supply  nourishment  to  the  soul,  and  which 
alone  can  give  us  just  ideas  of  our  duty,  and  of 
the  way  to  heaven. 

"Formerly,''  says  M.  Durand,*  "Christian 
families  were  accustomed  to  draw  riches  both  new 
and  old  from  this  sacred  repository.  Believers 
were  anxious  to  enjoy  the  consolations  of  the 
Bible.  They  read  it  daily,  they  read  it  with 
attention,  with  humility  and  veneration.  The 
father  rehearsed  to  his  children  the  wonders  of  the 
Most  High.  He  conversed  of  his  miracles,  of  his 
testimonies,  and  of  his  goodness.  And  what  pre- 
cious fruits  resulted  from  these  exercises.  The 
children  early  learnt  to  know  the  God  of  their 
father.  The  sweet  fragrance  of  the  gospel  was 
diffused  through  the  family,  and  the  church  uni- 
versally felt  its  influence.  Oh  happy  days !  when 
shall  we  have  their  return.  If  we  but  knev/  the 
gift  of  God,  if  we  knew  what  nourishment  a  hun- 

*  Vol.  i.  page  64, 


THE  lord's  supper.  163 

gr/  soul  derives  from  an  attentive  perusal  of  the 
sacred  vokinie  ;  we  siiould  not  then  be  substituting 
in  its  place,  those  light  and  dangerous  books,  cal- 
culated more  to  amuse,  than  to  instruct,  which  are 
the  cause  of  so  many  miseries  to  individuals,  and 
to  the  Church." 

But  to  a  diligent  study  of  the  Scriptures,  we 
should  add  increased  reflection  on  the  important 
matter  they  contain.  "  Search  the  Scriptures,"  was 
the  advice  of  our  Lord  to  those  incredulous  Jews, 
who  doubted  his  mission,  and  adhered  to  the  Mosaic 
economy;  but  the  precept  is  no  less  obligatory  on  his 
professed  followers.  We  are  not  however,  merely 
to  search  them,  but  to  meditate  (Tim.  iv.  15.) 
upon  them.  We  are  to  reflect  on  them  as  the  ap- 
pointed means  of  conviction,  of  conversion,  and 
of  progressive  improvement,  in  every  Christian 
grace  and  virtue.  The  Jews  at  Berea  to  whom 
Paul  and  Silas  preached,  were  applauded  as  being 
"  more  noble  than  those  of  Thessalonica,  in  that 
they  received  the  word  with  all  readiness  of  mind, 
and  searched  the  Scriptures  daily,  whether  these 
things  were  so."  (Acts  xvii.  11.)  And  our  Di- 
vine Master,  in  his  last  intercessory  prayer  for  his 
disciples,  says,  "Sanctify  them  by  thy  truth;  thy 
word  is  truth''  That  word  is  calculated  to  con- 
vey light  to  the  mind.  It  directs  the  conscience, 
and  furnishes  the  best  motives  to  regulate  the  de- 
portment of  believers.  It  strengthens  their  faith, 
nourishes  their  hope,  enlarges  their  charity.  In  a 
word,  it  is  like  their  daily  food,  which  must  be 
digested  by  frequent  meditation,  before  it  can  in- 
vigorate, and  support  the  spiritual  part  of  our 
nature. 

How  express  and  solemn  were  the  injunctions 
of  God  by  his  servant  Moses,  on  the  Jewish  na- 
tion, to  remember  and  obey  the  commandments  he 
had   given  them ;   and   how   admirable  were  the 


164  THE  SACRAMENT  OF 

means  ordered  to  produce  this  effect !  "  Ye  shall 
diligently  keep  the  commandments  of  the  Lord 
your  God  and  his  testimonies,  and  his  statutes 
which  he  hath  commanded  you.  And  thon  shalt 
teach  them  diligently  to  thy  children,  and  shalt 
talk  of  them  when  thou  sittest  in  thine  house,  and 
when  thou  walkest  by  the  way,  and  when  thou 
liest  down,  and  when  thou  risest  up.  And  thou 
shalt  bind  them  for  a  sign  on  thine  hand,  and  they 
shall  be  as  frontlets  between  thine  eyes,  and  thou 
shalt  write  them  on  the  posts  of  thy  house,  and  on 
thy  gates."  (Deut.  vi.  7,  8,  9—17.)  Joshua  is 
directed  by  God,  "  to  meditate  upon  the  book  of 
the  law,  day  and  night."  And  the  Psalmist  says, 
*'  I  will  meditate  in  thy  precepts,  and  have  respect 
to  thy  ways.  I  will  meditate  of  all  thy  works, 
and  talk  of  thy  doings."  (Psalm  cxix.  15:  Ixxvii. 
12.)  Such  were  the  injunctions  of  God,  to  Old 
Testament  saints,  and  such  was  their  practice. 
Happy  were  it  for  Christians  in  the  present  day, 
if  they  more  diligently  read,  and  more  profoundly 
reflected  on  those  sacred  records,  which  are  calcu- 
lated to  make  those  who  study  them  aright,  "  wise 
unto  salvation." 

But  to  reading  and  reflection  we  must  add 
•prayer  to  God,  in  order  that  his  word  may  have 
full  efficacy  on  the  heart  and  life. 

The  good  seed  although  sown  on  good  ground, 
will  not  spring  up  and  bear  fruit  abundantly,  with- 
out the  dews  of  heavenly  grace ;  without  the 
animating  influences  of  the  Holy  Spirit.  Prayer 
is  the  aj)pointed  medium  of  intercourse  with  hea- 
ven. It  is  the  vital  breath  of  devotion.  It  ascends 
to  God  from  the  altar  of  a  devout  heart,  as  naturally 
as  incense  from  those  altars  that  were  eonsecr^ed 
to  his  worship  under  the  ancient  dispensation. 

It  is  a  duty  positively  enjoined.  "  Ask,"  says 
our  Divine  Lawgiver,  "  and  ye  shall  receive  ;  seek 


THE  lord's  supper.  165 

and  ye  shall  find ;  knock  and  it  shall  be  opened  to 
you."  (Malt.  vii.  7.)  "  Be  careful  for  nothing," 
says  an  apostle,  "  but  in  every  thing  by  prayer  and 
supplication,  with  thanksgiving  let  your  requests 
be  made  known  to  God."  (Phil.  iv.  61.)  And  for 
our  encouragement  in  prayer  we  are  assured  that 
"all  things  whatsoever  we  shall  ask  in  prayer, 
believing,  we  shall  receive."  (Matt.  xx.  21.) 

"  Prayer  was  appointed  to  convey 

The  blessings  God  designs  to  give  ; 
Long  as  they  live,  should  Christians  pray, 
For  only  while  they  pray,  they  live. 

'Tis  prayer  supports  the  soul  that  's  wealT, 
Tho'  thought  be  broken,  language  lame  ; 

Pray,  if  thou  canst,  or  canst  not  speak  ; 
But  pray  with  faith  in  Jesus'  name. 

Prayer  makes  the  darkened  cloud  withdraw. 

Prayer  climbs  the  ladder  Jacob  saw  ; 
Gives  exercise  to  faith  and  love. 

Brings  every  blessing  from  above." 

Private  prayer  in  a  peculiar  manner  is  enjained 
by  our  Lord.  "  When  thou  prayest,"  says  he, 
"  enter  into  thy  closet,  and  when  thou  hast  shut 
thy  door,  pray  to  thy  Father  which  is  in  secret, 
and  thy  Father  which  seeth  in  secret,  shall  reward 
thee  openly."  (Matt.  vi.  6.)  These  precepts  were 
supported  by  his  own  example.  What  he  enjoin- 
ed, he  practised  himself.  On  one  occasion,  "  ris- 
ing up  a  great  while  before  day,  he  went  out  and 
departed  to  a  solitary  place,  and  there  prayed." 
(Mark  i.  35.)  At  another  time,  "  when  he  had 
sent  the  multitude  away,  he  went  up  unto  a  moun- 
tain to  pray,  and  was  there  alone."  (Luke  vi.  12.) 
And  on  another  occasion,  "  he  withdrew  himself 
into  the  wilderness,  and  prayed."  (Luke  v.  6.) 

Prayer  is  at  once  a  duty  and  a  privilege.     It  is 


166  THE  SACRAMENT  OF 

the  homage  we  render  to  God ;  in  which  we  ac- 
knowledge our  dependence  on  him,  and  the  obli- 
gations we  owe  him.  It  is  an  act  of  humiliation, 
in  which  we  confess  our  offences  against  his  laws, 
our  subjection  to  his  authority,  our  un worthiness 
and  depravity.  It  is  the  appointed  mean  of  ma- 
king known  our  wants  to  our  Father  in  heaven, 
not  to  inform  him,  but  that  we  ourselves  may  be 
suitably  impressed  with  the  sense  of  our  depend- 
ence on  him,  for  every  blessing  we  enjoy.  It  is 
not  to  instruct  him  in  the  number  and  aggravation 
of  our  sins;  but  that  we  ourselves  may  feel  their 
weight  and  malignity,  and  be  induced  to  quit  the 
path  of  e'vil,  for  that  of  uprightness.  It  is,  tliat  in 
confessing  our  transgressions,  we  may  obtain  par- 
don for  past  offences,  and  strength  to  overcome 
every  subsequent  temptation. 

In  approaching  the  throne  of  the  Deity  in 
prayer,  professing  Christians  should  endeavour 
always  to  remember  that  they  cannot  come  with  a 
reverence  too  profound,  or  a  humility  too  deep. 
How  august  is  that  Being  to  whom  our  addresses 
are  made !  No  less  than  the  Creator  and  Sove- 
reign of  the  universe.  It  is  he  who  "  walkelh  in 
the  circuit  of  lieaven,"  and  fills  the  immensity  of 
space.'  "  He  laid  the  foundation  of  the  eai'th  ;  and 
the  heavens  are  the  work  of  his  hands.  The  sea 
is  liis,  he  made  it,  and  his  hands  formed  the  dry 
land.  He  hath  measured  the  waters  in  the  hollow 
of  his  hand,  and  meted  out  the  heaven  with  a  span, 
and  comprehended  the  dust  of  the  earth  in  a  mea- 
sure." "  In  his  hand  is  the  soul  of  every  living 
thing."  "  Who  is  like  unto  thee,"  mighty  Jeho- 
vah !  "  glorious  in  holiness,  fearful  in  praises, 
doing  wonders."  (Exod.  xv.  11.) 

On  the  other  hand,  what  are  we,  wretched 
worms  of  the  dust ;  frail,  erring,  and  depraved 
mortals,   offending   daily   against   the   greatest  of 


THE  lord's  supper.  167 

Beings,  and  the  best  of  Fathers ;  slaves  of  sin, 
whose  desires  and  aims  all  seem  to  be  confined  to 
the  transient  and  uncertain  possessions,  pleasures, 
and  honours  of  the  present  state  ;  the  sport  of  evil 
passions,  and  often  the  willing  subjects  of  the  arch 
enemy  of  God  and  man  ! 

In  truth,  by  nature  we  are  very  frail,  and  con- 
stantly exposed  to  error  and  suffering.  Our  exist- 
ence, our  enjoyments,  our  hopes  of  future  happi- 
ness, all  depend  on  the  Being  we  address.  Let 
him  but  withdraw  his  supporting  hand  for  a  mo- 
ment, and  we  return  to  that  state  of  non-existence, 
from  which,  by  his  goodness,  we  first  came  into 
beins.  If  his  blessino-  on  our  industry  or  enter- 
prise  is  withheld,  we  are  reduced  to  poverty  and 
want.  His  are  our  health,  our  friends,  our  repu- 
tation, our  social  and  domestic  comforts.  All  are 
his  gift,  and  all  are  liable  to  be  taken  from  us  at 
his  pleasure.  Can  we  then  too  humbly  acknow- 
ledge our  dependence  on  him,  especially  when  we 
approach  him  in  acts  of  worship  ? 

But  our  prayers  in  order  to  obtain  the  objects  of 
our  desires,  should  be  presented  in  the  name,  and 
through  the  intercession  of  the  Lord  Jesus  Christ; 
they  should  be  fervent,  sincere,  in  a  firm  trust  in 
God,  importunate,  and  for  such  things,  as  upon 
the  whole,  are  for  our  best  interest,  and  agreeable 
to  the  will  of  God.  And  if  made  willi  dispositions 
like  these,  we  may  rest  assured  that  our  prayers 
will  be  answered.  We  may  lawfully  ask  for  pros- 
perity, for  health,  for  long  life,  as  well  for  our- 
selves, as  for  those  whom  we  love ;  but  whether 
all  these,  or  any  of  them  will  be  for  our  ultimate 
good,  is  better  known  to  God,  than  to  ourselves. 
They  should  therefore  be  asked,  with  entire  sub- 
mission to  his  unerring  determination.  "  Thy 
will,  and  not  ours,  Oh  Father,  be  done  on  earth, 
as  it  is  in  heaven." 


168  THE  SACRAMENT  OF 

Yet  there  are  some  things  for  which  we  may 
ask  with  confidence  and  fervour ;  knowing  that 
they  are  unquestionably  in  conformity  with  the 
Divine  will  and  perfections.  We  may  importu- 
nately ask  for  the  enlightening  and  sanctifying 
influences  of  his  Holy  Spirit ;  for  he  has  promised 
to  bestow  these  on  all,  who  ask  them  with  sin- 
cerity. We  may  solicit  the  pardon  of  sin,  the 
increase  of  faith,  and  all  the  blessed  fruits  of  righte- 
ousness. We  may  ask  for  exemption  from  suffer- 
ing, affliction,  and  temptation,  beyond  what  we 
are  able  to  endure;  and  should  we  through  igno- 
rance or  infirmity,  be  induced  to  ask  for  any  thing 
inconsistent  with  our  highest  interest  here  or  here- 
after, we  should  even  pray  that  our  requests  may 
be  refused. 

It  is  not  necessary  that  we  should  be  very  mi- 
nute and  particular,  in  our  petitions  to  God.  "He 
knoweth  what  we  need  before  we  ask  him;  and 
we  are  not  heard  for  our  much  speaking."  One 
fervent  sigh,  one  repentant  tear,  a  cordial  acknow- 
ledgment of  our  dependence,  a  firm  trust  in  his 
goodness,  though  breathed  in  the  silence  of  the 
closet,  or  the  solitude  of  the  desert,  will  not  escape 
the  notice  of  him,  to  whom  every  thought  of  the 
Immblest  worshipper  is  known. 

It  is  of  no  small  importance  that  we  should  have 
stated  times  assigned  for  the  discharge  of  this 
duty;  for  although  we  may  pray  with  as  much  ac- 
ceptance in  the  forest,  or  the  field,  as  in  our 
closets,  or  in  the  church;  yet  unless  we  make  it  a 
rule  to  observe  this  duty,  at  stated  seasons,  we 
shall  relax  in  our  attention,  and  lose  that  fervour 
of  devotion,  which  from  the  constitution  of  our  na- 
ture is  preserved  only  by  subjecting  our  minds  to 
the  discipline  of  stated  rules. 

Never  then  my  dear  friend,  suffer  any  worldly 
business,  or   amusements,  to   interfere  with   this 


THE  lord's  supper.  169 

sacred  employment.  Be  fervent,  be  constant,  be 
sincere  in  this  important  duty,  till  it  be  exchanged 
for  the  nobler  exercise  of  praise  in  the  temple 
above,  where,  surrounded  by  angels  and  the  spirits 
of  just  men  made  perfect,  you  shall  forever  unite 
with  them  in  ascribing  "  blessing,  and  glory,  and 
wisdom,  and  thanksgiving,  and  power,  and  might, 
unto  our  God  for  ever  and  ever." 
I  remain  as  ever,  yours  truly. 


LETTER  XXVIII. 

My  Dear  Friend — That  the  professed  disciples 
of  Christ  stand  on  higher  ground  than  mere  nomi- 
nal Christians,  is  a  matter  too  obvious  for  contro- 
versy or  doubt.  They  are  "like  a  city  set  on  a 
hill  that  cannot  be  hid."  They  are  styled  in 
Scripture,  the  "  salt  of  the  earth,''  and  "  the  light 
of  the  world."  True  it  is,  their  light  is  borrowed. ^, 
It  is  but  the  reflected  rays  of  the  great  Sun  of 
Righteousness.  Still  they  are  commanded  "  to 
let  their  light,''  however  faint  it  may  be,  "  so  shine 
before  men,  that  others  seeing  their  good  works, 
may  glorify  their  Father  who  is  in  heaven." 
Hence  results  a  most  important  duty,  which  is 
peculiarly  obligatory  on  believers,  who  have  made 
an  open  profession  of  their  faith  in  Christ.  They 
come  under  renewed  obligations  "  to  walk  circum- 
spectly ;"  not  only  to  pray,  but  to  watch,  lest  they 
fall  into  temptation. 

When  the  labourer,  whose  industry  and  care 
have  procured  him  a  decent  competency,  is  by 
some  unexpected  misfortune,  reduced  to  his  for- 
mer narrow  circumstaVi<^^'F,  we  sympathize  in  his 
sufferings,  much  le^s^^^filuV  we  do  in  the  misfor- 
tunes of  one,  who  fror«'aMuence-aiid  ease,  is  re- 
duced to  penury  and  disri-ess.     Such  is  the  differ- 

12 


170  THE  SACRAMENT  OF 

ence  between  a  Christian  of  high  standing,  who 
has  made  a  public  avowal  of  his  faith,  at  the  table 
of  the  Lord,  and  one  who  professes  simply  to  be  a 
worshipper.     When  the  former  is  guilty  of  any 
departure  from  the  strict  rules  of  the  gospel,  his 
conduct  is  censured  with  peculiar  asperity,  and  the 
inconsistency  betw^een  his  profession  and  practice 
is  marked  with  shades  more  dark  and  offensive. 
This   conduct   casts    a  Reproach   on   the    Master 
whom  he  has  professed  to  follow.     It  induces  a 
suspicion  on  his  fellow  communicants.     It   con- 
firms the  unbelieving  in  their  errors.  "  Wherein," 
they  exultingly  ask,  "  are  these  professed  followers 
of  Christ,  better  than  ourselves?  and  if  making  an 
open  profession  of  faith,  does  not  exalt  and  purify 
the  character,  is  it  not  better  to  keep  aloof  from  an 
ordinance  so  solemn  as  that  of  the  Lord's  Supper?" 
How  cautious  then  should  all  those  be,  "  who 
have  named  the  name  of  Christ,"  who  have  pub- 
licly avowed  themselves  to  be  his  disciples,  care- 
fully "  to  depart  from  all  iniquity."     They  should 
watch  their  own  heart  most  diligendy,  since  "  out 
ofitarethe  issues  of  life."  They  should  watch  their 
temper,  lest  by  any  sudden  indulgence  of  anger, 
resentment,  or  any  other  dangerous  passion,  they 
should  wound  the  peace  of  others,  and  their  own 
reputation.     They  should  in  youth,  watch  against 
the    allurements    of   pleasure,    against   excess    in 
amusements,  in  dress,  in  mirth,  and  in  the  indul- 
gence of  their  appetites.     In  more  advanced  life, 
they  should   watch   against  a  too    ardent  pursuit 
of  gain,  against  an  excessive  desire  of  fame  and 
distinction,  and  against  an  extreme  indulgence  of 
ease.     At  all   times   professed   Christians   should 
set  a  watch  over  their  lips.     They  should  aim  at 
keeping  their  tongue, 'Mhat  unruly  member,"  in 
constant  subjection.     The  discord  that  is  so  often 
produced    in    families,   in    neighbourhoods,    and 


THE   lord's  supper.  171 

among  the  most  intelligent  and  exemplary  mem- 
bers of  society,  by  indiscreet,  or  false  reports  and 
surmises,  should  impress  communicants  with  the 
vast  importance  of  watching  against  every  "  idle 
word,"  that  might  injure  the  reputation,  the  peace, 
or  the  usefulness  of  others. 

Christians,  who  have  made  a  profession  of  their 
faith  by  partaking  of  the  Lord's  Supper,  should 
be  extremely  circumspect  in  the  choice  of  their 
society.  The  world  very  naturally  forms  its  opi- 
nion of  individuals,  by  the  character  of  their  asso- 
ciates. Persons  of  similar  tastes  and  habits,  are 
known  to  be  most  fond  of  each  other's  society. 
As  the  dissolute  can  take  no  pleasure  in  associating 
with  the  virtuous,  so  there  can  be  no  congenial  feel- 
ing, no  cordial  union,  between  sincere  believers, 
and  persons  whose  supreme  affections  are  absorbed 
by  the  present  world.  True  it  is,  that  the  neces- 
sary calls  of  business  must  and  will  render  a  daily 
intercourse  with  worldly  men  indispensable ;  but 
this  intercourse  will  usually  cease  with  the  busi- 
ness that  rendered  it  necessary.  There  will  be  no 
close  intimacy,  no  conformity  of  character,  no 
yielding  of  principle,  on  the  part  of  the  true  Chris- 
tian. Remembering  the  declaration  of  our  Lord  to 
his  disciples,  "  Ye  are  not  of  the  world;"  and  the 
advice  of  his  apostle,  "  Be  not  conformed  to  this 
world ;"  he  endeavours  to  keep  himself  aloof  from 
those  snares  and  temptations,  to  which  every  be- 
liever is  exposed,  who  associates  too  intimately 
with  persons,  whose  habits  or  principles  are  very 
dissimilar  to  his  own. 

Although  conformity  to  the  world,  at  the  com- 
mencement of  Christianity,  was  a  very  different 
matter  from  what  it  now  is,  in  Christian  countries; 
yet  the  spirit  of  the  precept  is  substantially  the 
same.  Then  indeed,  to  be  "  conformed  to  the 
world"  was  to  be  the  slave  of  idolatrv,  and  of  the 


172  THE   SACRAMENT  OF 

most  degrading  vices ;  it  was  to  worship  the  imagi- 
nary deities,  whose  very  service  consisted  in  the 
indulgence  of  appetites,  which  reduced  man  to  a 
level  with  brutes.  Now  from  the  diflusion  of  the 
light  of  revelation,  the  disgusting  superstitions  of 
Paganism  have  disappeared  in  many  regions  of 
the  globe;  yet  from  the  depravity  of  our  nature, 
the  majority  of  men  are  ivicked.  What  is  called 
the  vjorld?  That  portion  of  our  race  who  have  not 
been  enlightened  by  the  truths  of  the  gospel,  who 
pursue  the  wealth,  the  honours,  or  pleasures  of 
life,  as  their  chief  object,  who  concentrate  their 
views,  and  devote  their  supreme  regard,  to  present 
pursuits;  forgetful,  or  negligent  of  the  great  end  of 
their  being.  Between  such  persons,  and  sincere, 
devoted  followers  of  the  Lord  Jesus,  there  is  such 
a  diversity  of  feeling  and  pursuit,  as  precludes  all 
close  and  unreserved  attachment  and  intercourse. 

It  is  lamentable  to  reflect,  that  even  among  pro- 
fessing Christians  so  many. have  been  found,  who, 
forgetting  their  obligations  "  to  live  righteously, 
soberly,  and  godly,"  have,  to  the  disgrace  of  the 
Christian  name,  allowed  themselves  to  indulge  in 
sensual  pleasures  to  a  criminal  excess.  Instead  of 
"  avoiding  the  appearance  of  evil,"  they  boldly 
venture  beyond  the  bounds  of  strict  temperance 
and  discretion,  wound  their  own  reputation,  and 
their  own  peace,  bring  a  reproach  on  religion,  and 
"  crucify  afresh  the  Lord  who  bought  them." 

To  prevent  consequences  so  painful,  and  so 
disgraceful,  precepts  like  the  following  were  left 
on  the  records  of  inspired  truth.  "  Let  your  mo- 
deration be  known  unto  all  men."  (Phil.  iv.  5.) 
"  Be  not  drunk  with  wine,  wherein  is  excess." 
(Eph.  V.  18.)  "Take  heed,"  said  our  Lord  to  his 
apostles,  "lest  at  anytime  your  hearts  be  over- 
charged with  surfeiting  and  drunkenness.^^  (Luke 
xxi.  34.)    "  Let  us  walk  honestly,"  said  the  apos- 


THE  lord's  supper.  173 

tie  Paul,  **  as  in  the  day;  not  in  rioting  and  drun- 
kenness, not  in  chambering'  and  wantonness ;  but 
put  ye  on  the  Lord  Jesus  Christ,  and  make  not 
provision  for  the  flesh,  to  fulfil  the  lusts  thereof." 
(Rom.  xiii.  13,  14.) 

To  violate  the  precepts  we  have  just  transcribed, 
would  be  clear  evidence  of  a  criminal  conformity 
to  the  world.  But  there  are  cases  in  regard  to 
which,  intelligent  Christians  may  differ  in  opin- 
ion. Under  such  circumstances,  we  must  be  gov- 
erned by  general  rules,  taking  care  not  to  let  our 
judgments  be  unduly  warped  by  our  prejudices,  or 
inclinations.  The  following  rules  may  be  found 
useful  to  professing  Christians,  who  are  doubtful 
of  the  line  of  conduct  they  ought  to  pursue,  under 
circumstances  of  peculiar  temptation. 

1.  When  they  are  invited  to  partake  of  plea- 
sures not  forbidden  by  any  law,  divine  or  human, 
(the  abuse  of  which  renders  them  criminal,)  al- 
ways to  keep  ivithin,  rather  than  to  exceed  the 
bounds  of  moderation. 

2.  They  should  studiously  avoid  those  amuse- 
ments and  pleasures,  the  direct  tendency  of  which 
is  to  excite  passions  or  desires  of  a  dangerous  or 
unlawful  nature. 

3.  They  should  always  be  ready  to  sacrifice 
even  innocent  pleasures,  to  the  performance  of  a 
known  and  important  duty. 

4.  Amusements  should  always  be  regarded  as 
a  relaxation,  and  not  as  a  business.  They  should 
be  used  as  a  restorative,  and  not  as  food.  When- 
ever therefore,  they  are  pursued  to  the  injury 
either  of  the  health,  estate,  or  character,  they  be- 
come criminal,  and  deserve  censure. 

In  order  to  fortify  the  mind  in  adhering  to  the 
rules  here  laid  down,  it  will  be  useful  to  remem- 
ber, that  all  excess  tends  to  impair  the  faculties  of 
the  mind,  and  the  health  of  the  body.     Pleasure 


174  THE   SACRAMENT   OF 

too  frequently  enjoyed,  or  pursued  beyond  the 
bounds  of  moderation,  enervates  the  whole  sys- 
tem, and  degrades  the  character.  Its  efTects  are, 
to  create  a  disgust  for  serious  and  useful  pursuits. 
By  relaxing  the  nerves,  it  leaves  the  mind  a  prey 
to  melancholy,  and  in  a  state  altogether  unfit  for 
resisting  the  temptations  of  the  world,  unfit  for  en- 
countering the  inevitable  pains  and  sorrows  to 
which  human  life  is  exposed,  and  more  especially 
for  meeting  the  "last  enemy,  death,"  with  com- 
posure and  triumph. 

"  A  prevailing  habit  of  dissipation,"  says  Dr. 
Maclaine,  ■-  "  too  great  an  attachment  to  the  plea- 
sures of  sense,  too  frequent  approaches  to  scenes 
of  luxury  and  frivolity,  corrupt  the  taste  for  vir- 
tuous enjoyment;  for  the  pleasures  of  reason, 
faith,  and  religious  hope.  They  contract  the  mind, 
and  extinguish  the  mild  flame  of  those  pure  and 
elevated  desires,  which  aspire  after  immortality, 
and  render  its  prospect  delightful.  There  are,  un- 
happily, people  in  the  world,  who  have  scarce  an 
idea  of  any  enjoyment  beyond  what  the  apostle 
calls  the  "  lust  of  the  flesh,  the  lust  of  the  eye, 
and  the  pride  of  life."  Talk  to  such  of  future 
happiness,  of  the  dignity  of  a  well  regulated  mind, 
of  the  pleasures  of  order,  sanctity,  and  benevo- 
lence ;  you  might  as  well  talk  of  sounds  to  the 
deaf,  or  of  colours  to  the  blind.  This  can  never 
be  the  case  with  true  Christians;  yet  even  they 
ought  to  be  on  their  guard  against  all  approaches 
to  such  a  state  of  degradation.  For  there  is  al- 
ways more  or  less  caution  necessary,  in  the  enjoy- 
ment of  sensible  objects,  which  though  innocent 
in  its  nature,  may  be  dangerous  in  its  measure  ; 
and  is  always  dangerous,  when  it  is  not  counter- 
balanced by  pleasures  and  enjoyments  of  a  nobler 
kind." 

*  Discourse  VI.  page  115. 


THE  lord's  supper.  175 

When  urged  by  persons  of  a  worldly  character, 
to  engage  in  fashionable  amusements,  or  in  plea- 
sures of  a  doubtful  nature,  professing  Christians 
should  consider  how  far  such  indulgence  would 
consist  with  their  religious  character.  Whether 
acts  of  levity  or  dissipation  would  not  prove  a 
stumbling  block  to  others  ;  whether  Christians  are 
not  called  to  set  an  example  of  moderation  and 
self-denial,  to  a  censorious  world ;  to  cultivate  pu- 
rity of  manners,  to  maintain  a  dignity,  joined  with 
meekness  of  deportment,  and  by  keeping  aloof 
from  scenes  of  boisterous  mirth,  or  intemperate 
festivity,  to  be  always  prepared  for  those  sudden 
and  serious  changes  in  life,  which  fall  to  the  lot  of 
the  largest  portion  of  the  human  race.  Above  all, 
professing  Christians  should  keep  their  eye  in- 
tently fixed  on  the  Lord  Jesus  Christ,  the  only 
perfect  model  of  character,  that  ever  appeared  on 
earth.  By  obedience  to  his  precepts,  and  by  fol- 
lowing his  example,  so  far  as  is  consistent  with 
human  frailty,  they  would  always  be  safe,  and 
would  be  daily  laying  a  sure  foundation  for  pre- 
sent enjoyment  and  for  never  ending  bliss. 

But  in  studying  to  avoid  a  criminal  conformity 
to  the  world,  Christians  should  be  careful  not  to 
fall  into  the  opposite  extreme.  Seclusion  from  so- 
ciety and  its  innocent  enjoyments  may  be  indulged 
to  excess.  Many  pious  professors,  by  interdicting 
to  tliemselves  and  others  pleasures  not  forbidden 
by  the  word  of  God,  and  which  become  censurable 
and  injurious  only  by  abuse,  have  made  a  religion, 
intended  to  console  and  rejoice  the  heart,  a  system 
of  gloom  and  terror,  especially  to  the  young;  and 
have  thus  thrown  a  most  formidable  bar  across  the 
path  of  sincere  but  timid  piety. 

Youth  is  the  spring  time  of  life.  It  is  the  sea- 
son of  hilarity,  sometimes  of  giddy  joy.  Its  ardour 
may  be  controlled  and  turned  into  a  right  channel, 


176  THE  SACRAMENT  OF 

but  to  extinguish  it,  would  be  like  the  extinction 
of  life.  The  adversary  of  souls  never  suggested  a 
more  powerful,  but  delusive  argument  to  the  young 
mind,  against  religion,  than  that  it  was  adverse  to 
innocent  pleasures.  No  sooner  do  young  converts 
begin  to  feel  the  hopes  and  joys  of  piety,  than  they 
resign  the  inferior  pleasures  of  sense,  and  retire 
from  the  fascinating  amusements  of  gay  or  fashion- 
able life. 

On  this  subject,  an  excellent  author*  before 
quoted,  remarks  that,  "  as  our  Lord  was  so  cau- 
tious not  to  give  his  religion  a  disgusting  appear- 
ance, its  true  friends  should  follow  his  example: 
not  expecting  in  any  man  a  deadness  to  human 
society,  and  human  enjoyments ;  not  exacting 
austerities,  which  God  has  not  commanded ;  not 
laying  great  stress  on  indifferent,  or  frivolous  ob- 
servances, which  serve  only  to  burden  and  disquiet 
men  ;  not  prescribing  a  particular  kind  of  food,  on 
certain  days,  and  at  certain  seasons,  to  all  Chris- 
tians, in  all  places ;  but  for  the  most  part  leaving 
to  general  rules,  and  to  private  discretion,  the  total 
and  partial,  the  stated  and  occasional  abstinence 
from  the  law^ful  gratification  of  our  lav/ful  appe- 
tites." 

Thus  preserving  a  happy  medium  between  the 
levity  of  an  unthinking  world,  and  the  solitude  and 
abstinence  of  a  monastery;  the  prudent  Christian 
will  hold  the  even  tenor  of  his  way,  enjoying  the 
innocent  pleasures  of  life  without  excess,  and  by 
his  moderation,  temperance,  and  superiority  to  the 
little  passions  which  agitate  the  bustling  sons  of 
earth,  show  that  he  has  higher  aims,  more  exalted 
pleasures,  and  looks  forward  to  the  close  of  his 
present   career,   as    the    commencement   of  more 

*  Dr.  Newcombe's  Observations  on  oiir  Lord's  conduct, 
p.  885. 


THE  lord's  supper.  177 

transporting,  and  infinitely  higher   delights,  than 
those  of  time  and  sense. 

We  have  now  taken  a  very  brief  view  of  some 
of  the  renewed  obligations  under  which  professing 
Christians  come,  in  consequence  of  their  admission 
to  the  table  of  the  Lord.  Under  this  head  we 
might  go  into  a  consideration  of  the  various  duties 
which  they  owe  to  God,  their  neighbour,  and 
themselves.  But  this  M'ould  embrace  too  wide  a 
field  of  discussion.  It  will  perhaps  be  sufiicient 
to  remark,  that  in  the  discharge  of  these  duties, 
professing  Christians  should  always  be  pre-emi- 
nent. These  are  sacred  duties;  they  are  enjoined 
by  the  authority  of  a  Divine  Lawgiver;  they  should 
be  performed  from  the  most  exalted  motives;  and 
they  have  the  promise  of  a  reward,  perfect  in  its 
nature,  and  interminable  in  its  duration.  Go  then, 
professing  believer,  go  from  the  table  of  your  Mas- 
ter into  the  world,  armed  with  the  panoply  of  hea- 
ven. Fight  the  good  fight  of  faith,  assured  that 
when  your  combat  is  over,  you  will  receive  a 
crown  of  righteousness  from  the  hand  of  him,  who 
is  at  once  the  author  and  finisher  of  your  faith  ;  and 
that  you  will  be  admitted  to  dwell  for  ever  in  his 
presence,  where  is  "  fullness  of  joy,  and  pleasures 
that  never  end."     I  am  truly  yours. 


LETTER  XXIX. 

My  Dear  Friend — From  the  contemplation  of 
those  peculiar  obligations  under  which  you  have 
recently  come,  by  a  participation  of  the  Lord's 
Supper,  let  me  next  lead  you  to  a  consideration  of 
some  of  the  peculiar  benefits  and  consolations 
which  ought  always,  and  which  do  usually  ac- 
company the  worthy  celebration  of  this  sacred 
ordinance, 


178  THE  SACRAMENT  OF 

Let  the  infidel  and  the  devotee  of  the  present 
world  allege  with  a  like  character  of  old,  "  It  is 
vain  to  serve  the  Lord ;"  and  contemptuously  ask, 
"  what  profit  is  there,  that  we  have  kept  his  ordi- 
nances?" (Mai.  iii.  14.)  the  sincere  Christian 
may  reply  in  the  words  of  the  royal  preacher; 
"  Happy  is  the  man  that  findeth  wisdom,  (true 
religion)  and  the  man  that  getteth  understanding; 
for  the  merchandise  of  it  is  better  than  the  mer- 
chandise of  silver,  and  the  gain  thereof  than  fine 
gold."  (Prov.  iii.  14.  &:c.)  Or  he  can  reply  in  the 
words  of  an  inspired  apostle,  "  godliness  is  profit- 
able unto  all  things  ;  having  promise  of  the  life  that 
now  is,  and  of  that  which  is  to  come."  (1  Tim. 
iv.  8.) 

Yes!  blessed  be  God,  the  religion  of  Christ 
was  not  intended  to  make  us  wretched  here,  and 
to  compensate  us  with  proinises  only,  of  a  happi- 
ness to  come.  We  are  not  supported  by  hope 
alone,  to  the  exclusion  of  present  enjoyment. 
Were  this  strictly  the  case,  and  did  we  gain  no- 
thing at  present  by  the  service  of  God,  beside  the 
assured  prospect  of  perfect  and  endless  felicity 
hereafter;  to  such  a  being  as  man,  whose  life  is  a 
vapour,  and  whose  duration  is  a  span,  this  reward 
would  be  cheaply  earned.  It  would  be  an  ample 
recompense  for  the  pain,  and  sorrow,  and  toil  of 
many  such  lives  as  we  pass  on  earth.  But  the 
advantages  of  piety  are  not  confined  to  the  mere 
anticipation  of  future  bliss.  They  are  realized  in 
the  daily  experience  of  a  countless  multitude  of 
professed  Christians.  The  religion  of  Christ  is 
calculated  to  render  mortals  happy  //ere,  as  well 
as  hereafter.  Its  tendency  is  to  restore  them  to 
that  state  of  purity  and  happiness  from  which  our 
first  parents  fell ;  and  to  make  earth  what  Eden 
once  was,  the  scene  of  perfect  order,  holiness,  and 

joy. 


THE  lord's  supper.  179 

"  Godliness  has  promise  of  the  life  that  now 
is."  It  interdicts  under  the  most  awful  sanctions, 
all  excess  in  the  pursuit  of  pleasure,  and  every 
abuse  of  those  gifts  of  providence,  that  \yere  in- 
tended for  our  present  support  and  comfort.  It 
forbids  every  departure  from  that  moderate  ex- 
ercise of  our  faculties,  and  from  that  temperate  use 
of  the  blessings  of  providence,  that  are  so  essen- 
tial to  the  true  enjoyment  of  our  existence  on 
earth.  It  commands  us  to  *'  put  away  all  anger, 
malice,  revenge,"  and  every  other  evil  passion; 
those  inveterate  enemies  to  substantial  happiness. 
It  commands  us  to  live  peaceably  with  all  men, 
and  by  the  exercise  of  universal  benevolence,  in 
all  the  relations  of  life,  to  promote  our  own,  while 
we  advance  the  felicity  of  others.  It  assures  to 
us  the  respect  and  esteem  of  the  wise  and  good. 
It  extorts  the  approbation  even  of  the  irreligious. 
Around  all  who  are  sincere  and  consistent  in  their 
profession,  and  in  the  practice  of  the  duties  of  re- 
ligion, a  protecting  influence  is  cast,  which  turns 
aside  the  shafts  of  envy  and  of  slander. 

True  religion  confers  a  solid  peace  of  conscience. 
It  inspires  a  firm  trust  in  God,  a  superiority  over 
the  cares  and  anxieties  of  life,  which  no  outward 
circumstances  can  communicate.  The  melancholy 
retrospect  of  a  life  spent  in  criminal  pursuits,  or 
in  the  indulgence  of  every  evil  propensity;  the 
corrosion  of  remorse  for  time  wasted,  for  talents 
abused,  for  wealth  prostituted,  for  opportunities  of 
improvement,  or  of  doing  good,  irrecoverably  lost, 
do  not  rise  up  like  spectres,  to  haunt  the  imagina- 
tion, or  disturb  the  repose  of  him,  who  has  from 
early  life  made  religion  his  study  and  pursuit.  No 
appalling  fears  of  death,  or  of  future  judgment,  in 
the  hour  of  adversity,  or  on  the  bed  of  sickness, 
torment  him.  Renouncing  all  trust  in  his  own 
merits,  and   confiding  in   the  all-sufficient  atone- 


180  THE    SACRAMENT    OF 

ment  of  his  Saviour,  the  penitent  offender  is  as- 
sured of  the  pardon  of  his  sins,  however  numerous, 
or  aggravated,  and  firmly  confides  in  the  promise 
of  eternal  truth,  that  when  he  quits  this  tabernacle 
of  clay,  he  will  have  a  "  mansion  above,  a  house 
not  made  Avith  hands,  eternal  in  the  heavens." 

When  the  seeds  of  real  piety  take  root  in  good 
and  honest  hearts,  they  spring  up  like  the  flowers 
of  spring,  and  exhale  and  diffuse  the  most  deli- 
cious fragrance.  They  scatter  benefits  through 
the  domestic  and  the  social  circle.  They  bear 
much  precious  fruit  in  the  family,  in  the  church, 
and  in  the  various  relations  of  civil  life.  "  In  pu- 
rity, temperance,  and  self-government,"  says  Dr. 
Blair,  "  there  is  found  a  satisfaction  in  the  mind, 
similar  to  what  results  from  the  enjoyment  of  per- 
fect health  in  the  body.  A  man  is  then  conscious 
that  all  is  sound  within ;  there  is  nothinof  that 
gnaws  his  spirit,  that  makes  him  ashamed  of  him- 
self, or  discomposes  his  calm  and  orderly  enjoy- 
ment of  life.  His  conscience  testifies  that  he  is 
acting  honourably.  He  enjoys  the  satisfaction  of 
being  master  of  himself.  He  feels  that  no  one 
can  accuse  him  of  degrading  his  character  by  base 
pleasures,  or  low  pursuits;  and  he  knows  that  he 
will  be  honoured  and  esteemed  by  those  whose 
honour  and  esteem  he  would  most  desire ;  all 
which  are  sensations  most  pleasing  and  gratifying 
to  every  human  heart." 

In  regard  to  the  acquisition  of  wealth,  all  other 
things  being  equal,  good  men  certainly  have  an 
advantage  over  the  wicked.  They  enjoy  a  more 
general  confidence.  Important  and  lucrative  trusts 
are  often  confided  to  them,  which  are  withheld 
from  others,  who  are  not  under  the  control  of  re- 
ligious principle.  Although  as  a  genera/ principle, 
*'  time  and  chance  happen  alike  to  all  men,"  yet 
in  many  striking  instances,  do  we  see  Providence 


THE    lord's    supper.  181 

directing  the  affairs  of  pious  characters,  and  crown- 
ing their  industry  and  enterprise  with  remarkable 
success. 

But  it  is  not  so  much  in  the  acquisition,  as  in 
the  enjoyment  of  property,  that  the  difference  is 
seen  between  the  sincere  Christian  and  the  devo- 
tee of  the  world.  The  one  considers  himself  only 
as  a  steward  of  the  bounties  of  heaven.  When 
therefore,  he  sustains  a  loss,  he  submits  to  it  with 
cheerfulness,  believing  the  property  bestowed,  to 
have  been  but  a  temporary  loan,  which  he  who 
made,  had  a  right  to  resume  at  pleasure.  On  the 
other  hand,  the  son  of  earth,  regarding  himself  as 
absolute  proprietor  of  his  possessions,  feels  every 
loss  with  ten  fold  acuteness,  from  inattention  to 
the  tenure  on  which  every  earthly  possession  is 
held,  and  the  right  of  him  who  gave,  to  take  it 
away,  at  any  moment. 

The  pious  man  suffers  not  wealth  to  become  an 
idol.  If  denied  him,  or  if  taken  from  him  by  mis- 
fortune, he  looks 'up  to  heaven  with  thankfulness, 
for  the  most  humble  enjoyments  he  may  be  allow- 
ed to  retain  ;  and  represses  every  sigh  of  dissatis- 
faction or  complaint,  over  casualties  or  privations, 
beyond  his  control.  Not  so  with  the  man  desti- 
tute of  religious  principles.  Under  misfortune,  he 
is  depressed  and  discontented.  His  vanity,  his 
avarice,  or  his  ambition  is  wounded.  "  His  gods 
are  taken  from  him,  and  what  has  he  more?"  He 
sees  not  a  Father's  hand,  in  these  untoward  events, 
chastening  him  for  his  good.  He  has  no  trust  in 
Providence,  and  derives  no  support  from  the  as- 
surance, that  "all  things  work  for  good  to  those 
that  love  God."  Nothing  is  more  true,  than  that 
"the  little  which  a  rigiiteous  man  hath,  is  better 
than  the  wealth  of  many  wicked."  He  enjoys 
his  mediocrity  with  gratitude  to  the  Giver,  with 
trust  in  his  future  goodness,  and  shares  it  cheer- 


182  THE  SACRAMENT  OF 

fully  and  liberally,  with  those  who  have  claims  on 
his  care,  or  his  benevolence. 

But  it  is  not  on  the  deductions  of  his  own  rea- 
son, or  the  flattery  of  his  own  illusive  hope,  that 
the  devout  Christian  rests.  He  has  the  sure  word 
of  prophecy,  the  inspired  oracles  of  divine  truth, 
as  the  foundation  of  his  confidence.  There  he  is 
instructed,  that  "  the  Lord  will  not  suffer  the 
righteous  to  famish;"  (Prov.  x.  3.")  that  "he  that 
walketh  righteously,  and  speaketh  uprightly,  bread 
shall  be  given  him,  and  his  water  shall  be  sure." 
(Isaiah  xxxiii.  15,  16.)  He  is  enjoined  by  his 
Saviour,  not  to  indulge  any  undue  anxiety  about 
food  or  raiment,  as  his  "  heavenly  Father  knoweth 
that  he  hath  need  of  these  things ;"  and  by  an 
inspired  apostle,  to  "  let  his  conversation  be  with- 
out covetousness;"  to  be  "content  with  such 
things  as  he  has,  and  having  food  and  raiment, 
therewith  to  be  content."  (1  Tim.  vi.  8.  Heb. 
xiii.  5.) 

Promises  and  injunctions  like  these,  drawn  from 
the  sacred  volume,  have  an  authority,  a  weight, 
and  energy  on  the  understanding  and  the  heart, 
which  make  the  balance  of  comfort  preponderate 
in  favour  of  the  man  who  fears  God,  beyond  that 
of  him  who  neither  reads,  nor  respects  the  precepts 
and  promises  of  Divine  Revelation. 

But  "  godliness  has  promise  of  the  life  that  now 
is,"  pre-eminently  under  severe  afHiciion.  There 
are  evils  for  which  wealth  can  purchase  no  remedy, 
and  over  which,  the  tenderest  sympathy  can  only 
shed  the  unavailing  tear.  There  are  pains  of  body, 
and  anxieties  of  mind,  beyond  the  control  of  any 
human  agency.  What  a  scene  of  trial  and  misery, 
is  the  life  of  the  greatest  portion  of  the  human 
family!  But  our  sufferings  do  not  always  origin- 
ate with,  nor  are  they  confined  to  ourselves  alone. 
Our  sympathy  with  the  alHictions  of  others  often 


THE  lord's  supper.  183 

becomes  the  source  of  our  keenest  angfuish.  As 
members  of  society,  we  feel  for  the  sufferings  of 
the  fatherless  and  the  widow,  for  the  destitute 
and  friendless  children  of  poverty  and  want.  As 
Christians,  we  feel  more  acutely  for  the  sufferings 
of  fellow  Christians,  v/ho  are  members  of  the  same 
household  of  faith. 

But  it  is  in  our  domestic  circle,  where  our  ten- 
derest  feelings  are  excited;  it  is  here  that  the 
deepest  wounds  are  made  on  our  hearts.  Perhaps 
a  beloved  and  venerated  parent,  the  stay,  the  guide 
and  solace  of  a  large  and  affectionate  family;  per- 
haps a  dear,  kind  partner,  who  was  the  ornament 
and  support  of  the  household ;  a  virtuous  and  pro- 
mising son,  or  a  lovely  and  dutiful  daughter,  is 
torn  from  our  affections,  and  hidden  in  the  grave. 
What  a  void  is  made  in  the  family  !  what  a  wound 
is  inflicted  on  the  heart !  It  is  a  wound  which  no 
human  physician  can  heal.  Perhaps  bv  succes- 
sive strokes,  our  earthly  comforts  are  reft  away, 
till  all  the  friends  of  our  youth  are  gone,  our  early 
attachments  are  dissolved,  and  we  sojourn  like 
strangers  on  a  foreign  shore,  amons"  a  new  race  of 
beings,  with  whom  we  have  no  kindred  feelings, 
no  attachments,  no  common  interest.  Life's  best 
joys  seem  to  be  extinct.  Like  weary  travellers, 
we  long  for  repose,  and  we  would  prefer  as  our 
highest  boon,  to  lie  down  in  the  dust  of  death,  till 
the  last  trump  shall  summon  ourselves  and  our 
dear  departed  friends,  from  the  slumbers  of  the 
tomb  to  the  tribunal  of  heaven. 

Under  such  severe  aiffictions,  the  hopes,  and 
promises  of  the  gospel,  are  the  only  sources  of 
real  consolation.  While  persons  who  have  never 
enjoyed  these  hopes,  or  rested  on  these  promises, 
are  encompassed  by  a  dark  cloud  of  horror,  or 
despair,  the  true  Christian  is  composed  and  cheer- 
ful.    Even  when  the  waves  of  affliction  threaten 


184  THE  SACRAMENT  OF 

to  overwhelm  him,  he  triumphs  in  the  assured 
prospect  of  endless  bliss. 

*'  Godliness  has  the  promise  of  the  lite  that  now 
is."  It  has  still  another  and  triumphant  advan- 
tage to  real  Christians.  When  every  other  sublu- 
nary joy  is  vanishing  from  his  grasp,  when  neither 
wisdom,  nor  wealth,  nor  honours,  nor  power,  can 
any  longer  yield  comfort,  or  support;  when  he 
stands  on  the  verge  of  eternity,  even  to  that  dread, 
dividing  line,  religion  attends  the  true  disciple  of 
the  cross.  What  a  contrast  then  exists  between  a 
libertine  and  a  devout  believer!  The  one  looks 
back  with  sad  regret  on  the  past,  reluctant  and 
trembling  at  leaving  a  world,  to  which  he  was 
supremely  attached  ;  and  awfully  apprehensive  of 
that  unknown  region  to  which  he  is  hastening: 
while  the  other,  considering  this  world  as  a  state 
of  exile  from  his  Father's  house,  longs  for  the 
moment  when  "  this  mortal  shall  put  on  immorta- 
lity." To  the  one,  death  is  an  enemy,  who  will 
always  come  too  soon,  come  when  he  may.  To 
the  other,  he  is  a  welcome  messenger,  sent  by  his 
Lord  to  convey  him  to  "  a  heavenly  inheritance," 
to  joys  that  human  language  is  too  feeble  to  des- 
cribe, and  which  the  human  mind  is  too  narrow  to 
comprehend. 

But  "  godliness  has  also  promise  of  the  life  to 
come."  Its  joys  are  not  limited  to  the  present  life 
only;  they  are  commensurate  with  the  being  of 
the  soul.  Nothing  is  more  expressly,  or  more 
certainly  revealed,  in  the  sacred  Scriptures,  than 
the  perfect  and  unchangeable  happiness  of  the 
truly  pious,  in  a  future  world. 

"  Blessed,"  says  our  Divine  Master,  "  are  the 
pure  in  heart,  for  theirs  is  the  kingdom  of  hea- 
ven." They  are  assured  that  they  will  in  heaven 
be  considered,  as  "  cliildren,  and  if  children,  then 
heirs,  heirs  of  God,  and  joint  lieirs  with  Christ;" 


THE  lord's  supper.  185 

*'  heirs  of  salvation,"  "  heirs  of  a  kingdom  which 
God  hath  prepared  for  them  that  love  him."  They 
will  "  rest  from  their  labours,  and  their  works  do 
follow  them."  "  Mansions  are  prepared  for  them 
in  heaven."  Nay,  more,  "  eye  liath  not  seen,  nor 
ear  heard,  neither  have  entered  into  the  heart  of 
man  the  things  which  God  hath  prepared  for  them 
that  love  him."  "  Beyond  the  grave,  where  the 
hopes  and  the  works  of  sinners  shall  for  ever  be 
consumed,  the  fruits  of  piety  will  only  begin  to 
ripen,  and  attain  their  complete  perfection.  The 
primitive  beauties,  and  the  innocent  delights  of 
paradise  shall  be  restored  with  boundless  increase 
in  that  celestial  Eden,  into  which  Christ  shall 
transplant  his  redeemed  followers,  when  he  shall 
create  the  universe  anew."* 

I  remain  as  ever,  very  truly  yours. 


LETTER  XXX. 

My  Dear  Friend — It  is  now  time  to  bring  these 
letters  to  a  close.  I  have  stated  and  answered 
several  of  those  objections  which  are  too  apt  to 
influence  the  minds  of  young  and  timid  coaverts, 
when  they  are  invited  and  urged  to  become  par- 
takers of  the  Lord's  Supper.  I  have  explained 
the  nature  and  benefits  of  this  ordinance.  I  have 
considered  also  some  of  the  obligations,  under 
which  all  sincere  believers  in  revelation  lie,  to 
make  an  open  profession  of  their  faith,  at  the  table 
of  the  Lord.  I  have  considered  the  duties  to  be 
performed,  prior  to  taking  this  important  step;  the 
views  that  should  be  cherished,  while  partaking  of 
this   ordinance  of  love;  the  renewed  obligations 

*  Dr.  S.  S.  Smith. 
13 


186  THE   SACRA5fENT   OF 

under  which  communicants  are  brought  to  live 
correspondentiy  with  the  profession  they  have 
made ;  and  the  benefits  and  consolations  which 
usually  accompany  a  worthy  participation  of  this 
holy  sacrament.  In  bringing  these  letters  to  a 
conclusion,  it  will  be  useful  briefly  to  consider 
and  state  some  of  the  leading  features  of  that  dis- 
pensation of  infinite  mercy,  of  which  the  Lord's 
Supper  is  the  most  distinguished  memorial. 

When  the  birth  of  our  blessed  Lord  was  first 
announced  to  the  shepherds  on  the  plains  of 
Bethlehem,  the  angel  said  to  them,  "  fear  not,  for 
behold,  I  bring  you  good  tidings  of  great  joy,  which 
shall  be  to  all  people."  And  how  truly  has  the 
gospel  verified  this  angelic  declaration !  It  has 
brought  "life  and  immortality  to  light."  When 
the  Saviour  appeared  to  Saul  on  his  way  to  Damas- 
cus, part  of  the  commission  which  he  then  gave  to 
this  chosen  apostle,  whom  he  was  about  sending 
to  the  Gentiles  was,  that  he  should  "  open  their 
eyes,  and  turn  them,  from  darkness  to  light."  And 
the  Evangelist  Matthew,  referring  to  a  prophecy 
of  Isaiah,  in  relation  to  our  Lord  says,  "  the  people 
that  sat  in  darkness  saw  a  great  light,  and  to  them 
which  sat  in  the  shadow  of  death,  light  is  sprung 
up." 

Rightly  to  estimate  the  blessings  of  this  light, 
we  should  contemplate  the  deep,  deplorable  dark- 
ness which  rested  on  the  whole  earth,  at  the  com- 
mencement of  our  Saviour's  ministry  in  Judea. 
Let  us  turn  to  the  records  of  antiquity  at  this  period, 
and  what  do  we  discover  ?  We  see  the  light  even 
of  natural  religion  almost  extinct;  the  true  God 
among  all  nations  (the  Jews  excepted,)  altogether 
unknown  ;  blind  and  abominable  superstitions ;  wor- 
ship rendered  to  cruel,  lascivious,  and  sanguinary 
deities ;  altars  erected  to  beasts  and  reptiles,  and 
temples  consecrated  even  to  vice  in  various  forms. 


THE   lord's   SUPPERc  187 

Instead  of  acknowleclging  one  God,  Pagan  theology- 
spoke  only  of  Fortune,  of  Destiny,  and  the  Fates. 
It  was  conversant  with  omens,  enchantments,  and 
lots.  The  laws  of  nature  were  despised.  The 
most  unbounded  licentiousness  of  manners  pre- 
vailed. The  most  disgusting  vices  were  publicly 
practised.  In  a  word  universal  profligacy  reigned, 
and  men  seemed  to  emulate  the  brutes,  in  what- 
ever w^as  sensual  and  degrading;  and  demons,  in 
the  indulgence  of  cruel  and  ferocious  passions. 
This  picture  is  not  drawn  from  fancy.  It  is  from 
facts  stated  by  some  of  the  most  autiientic  authors 
of  pagan  antiquity.  And  how  just  the  representa- 
tion is,  may  be  collected  from  that  given  by  an  in- 
spired apostle,  when  writing  to  converts  who 
themselves,  from  their  own  observation  or  expe- 
rience, could  bear  testimony  to  the  truth  of  his 
statement. 

Speaking  of  the  heathen  world,  in  his  Epistle 
to  the  Romans,  the  apostle  Paul  says,  that  "  pro- 
fessing themselves  to  be  wise,  they  became  fools, 
and  changed  the  glory  of  the  incorruptible  God, 
into  an  image  made  like  to  corruptible  man,  and  to 
birds  and  four-footed  beasts  and  creeping  things;" 
*'  who  changed  the  truth  of  God,  into  a  lie ;  and 
worshipped  the  creature,  more  than  the  Creator." 
Hence  he  continues,  "God  gave  them  up  to  a 
reprobate  mind,  to  do  things  which  are  not  con- 
venient. Being  filled  with  all  unrighteousness, 
fornication,  wickedness,  covetousness,  malicious- 
ness ;  full  of  envy,  murder,  debate,  deceit,  ma- 
lignity :  whisperers,  backbiters,  boasters,  inventors 
of  evil  things,  disobedient  to  parents,  without  un- 
derstanding, covenant-breakers,  without  natural 
affection,  implacable,  unmerciful."  What  a  de- 
plorable, yet  how  just  a  picture  of  the  state  of  the 
world  at  the  coming  of  our  Lord  ! 

It  is  true,  the  Jewish  nation  were  not  plunged 


188  THE  SACRAMENT  OF 

in  a  darkness  equally  deep  and  degrading.  They 
had  a  revelation  from  God.  They  had  laws  for 
their  government,  consonant  with  the  clearest  rea- 
son, and  the  purest  morality,  from  this  supreme 
Legislator.  They  had  prophets  and  judges,  through 
successive  periods,  sent  to  instruct  them  in  their 
duty,  and  to  admonish  them  of  their  errors ;  and 
they  had  the  book  of  the  law,  the  written  statutes 
of  Jehovah,  as  their  monitor  and  guide.  Still  they 
were  in  a  state  of  great  darkness,  often  breaking 
the  divine  commandments,  inclining  to  idolatry, 
and  to  all  the  vices  of  their  heathen  neighbours ; 
and  so  little  enlightened  in  regard  to  a  future  state 
of  existence,  that  the  whole  Mosaic  economy  has 
been  viewed  as  a  system  of  present  rewards  and 
punishments,  having  no  reference  to  the  retribu- 
tions of  eternity.  Its  threats  and  promises,  its 
blessings  and  punishments,  are  all  temporal.  It 
delighted  the  senses  with  the  exhibitions  of  pomp- 
ous ceremonies;  and  its  stated  ordinances,  "  pro- 
fited little."  It  was  only,  to  use  the  language  of 
the  apostle  Peter,  "  a  light  that  shine th  in  a  dark 
place,  until  the  day  dawn,  and  the  day-star  arise 
in  your  hearts."  (2  Pet.  i.  19.) 

At  length,  however,  the  Sun  of  Righteousness 
arose  on  a  benighted  world,  to  chase  away  the 
"  gross  darkness,"  that  had  settled  on  the  nations. 
Truly  did  he  say  of  himself,  "  I  am  the  light  of 
the  world."  At  his  appearance,  what  moral  splen- 
dours broke  on  the  human  mind.  He  revealed  a 
God,  'the  Father  of  spirits,  who  claimed  to  be 
worshipped  "  in  spirit  and  in  truth."  He  pro- 
claimed the  reign  of  heaven  on  earth,  the  restora- 
tion of  sinful  man,  to  a  state  of  holiness.  The 
King  of  Glory  comes  himself  like  a  good  shepherd 
to  seek  and  to  save  poor  helpless  sheep,  that  had 
strayed  from  their  masters  fold.  He  comes  to 
publish  grace,  pardon,  and  peace.     "  Great  is  the 


THE  lord's  supper.  189 

mystery  of  godliness  ;  God  was  manifest  in  the 
flesh."  The  Lamb  of  God,  by  his  own  death  ex- 
piates the  sins  of  the  world.  He  gives  his  life  a 
ransom  for  the  guilty.  Heaven  and  earth  are  re- 
conciled. The  immortality  of  the  soul  is  clearly 
brought  to  light.  The  resurrection  of  the  body, 
the  final  judgment,  the  punishments  of  hell,  and 
the  joys  of  heaven,  are  all  unfolded  and  establish- 
ed by  the  clearest  evidence,  on  the  basis  of  im- 
mutable truth. 

Such,  in  a  very  few  words,  is  the  nature  of  that 
gospel,  which  the  Son  of  God  came  to  publish.  Its 
excellence  consists  in  its  tendency  to  enlighten  the 
mind,  to  purify  the  heart,  to  regulate  the  affections, 
to  give  peace  to  the  conscience,  to  prescribe  just 
rules  of  action,  to  inspire  cogent  motives  for  the 
discharge  of  duty,  to  make  us  wiser,  better,  and 
happier  in  the  present  world,  and  at  the  same  time 
to  prepare  us  by  the  trials  of  life,  for  purer  and 
more  permanent  enjoyments  in  a  future  state  of 
being. 

The  excellence  of  the  gospel  consists  not  only 
in  its  doctrines  and  its  precepts,  but  in  the  record- 
ed examples  of  wise  and  holy  men,  and  above  all, 
in  the  finished  example  of  the  great  Captain  of 
our  salvation,  who  was  made  "  perfect  through 
suffering,"  whose  footsteps  we  are  instructed  to 
follow,  so  far  as  the  infirmity  of  our  nature  will 
admit.  It  consists  also  in  that  assurance  we  have 
of  the  influences  of  the  Holy  Spirit,  to  enable  us 
to  discharge  duties,  which  by  our  own  unassisted 
endeavours,  we  could  never  perform.  And  what 
are  the  duties  enjoined  on  the  Christian  disciple? 
They  are  various,  and  are  set  forth  in  the  gospel 
of  our  Divine  Master,  clearly  and  fully.  There 
we  are  instructed  in  the  duties  we  owe  to  God,  to 
our  neighbours,  and  to  ourselves.  It  supplies  mo- 
lives  in  abundance  to  guide  us  in  our  earthly  pil- 


190  THE  SACRAMENT  OF 

grimage.  We  are  "  to  live,"  says  an  apostle, 
*'  soberly,  righteously,  and  godly  in  the  present 
world,  looking  for  that  blessed  hope  and  the  glo- 
rious appearing  of  the  great  God  and  our  Saviour 
Jesus  Christ."  Thus  will  our  hearts  be  a  con- 
tinual feast,  and  we  shall  sow  our  fruit  in  peace. 
True  believers  will  be  sustained  by  the  brightest 
and  loftiest  hopes.  They  will  quit  this  world 
whenever  the  summons  of  Death  shall  come,  to 
rise  at  once  to  the  "  mansions"  prepared  by  our 
Lord  in  the  third  heavens,  there  to  reign  with  him 
through  ages,  without  end.  The  blood  of  Christ, 
shed  for  our  offences,  speaks  better  things  than 
that  of  Abel.  His  sacrifice  has  opened  heaven  to 
all  his  true  disciples,  and  He  now  holds  in  his 
hands  the  crown  he  has  reserved  for  all  "  who  love 
his  appearing."  Oh  !  what  sublimity,  what  gran- 
deur !     What  an  ocean  of  kindness  and  love  ! 

In  whatever  view  vv^e  regard  the  gospel,  it  is  an 
economy  of  reconciliation  and  of  grace.  It  is  God 
who  at  first  created  man  in  his  own  likeness ;  and 
it  is  God,  who,  through  the  ministry  of  his  Son, 
has  "  brought  life  and  immortality  to  light."  It  is 
God,  who  through  the  agency  of  the  Holy  Spirit, 
regenerates  the  human  soul.  It  is  God,  who  v/ould 
reinstate  man  in  his  original  purity  and  happiness, 
and  wdio  will  through  everlasting  asfes,  be  his 
chief  good. 

In  contemplating  so  many  proofs  of  the  aston- 
ishing goodness  of  our  heavenly  Father,  who  does 
not  see  that  "  God  is  love?''''  Who  does  not  see 
and  confess  the  divinity  of  that  religion  which, 
beyond  all  doubt,  must  have  come  from  him,  and 
which,  w^ilh  magnetic  attraction,  draws  the  repent- 
ant and  believing  sinner  to  the  Supreme,  Triune 
God? 

The  last  circumstance  we  shall  mention  in  proof 
of  the  excellence  of  the  gospel,  is  its  tendency  to 


THE    lord's   supper.  191 

console  the  human  heart  under  the  strokes  of  ad- 
versity, and  at  the  termination  of  the  present  life. 
The  Grod  of  the  gospel,  is  a  God  of  compassion 
and  of  love.  "  He  is  not  willing  that  any  one  should 
perish,  but  rather  that  sinners  should  return  unto 
him  and  live."  Let  a  heart  that  has  been  formed 
in  the  school  of  the  gospel  be  subjected  to  the 
trial  of  sickness,  of  persecution,  adversity,  de- 
traction, or  loss  of  friends;  it  will  rise  superior  to 
all  these  sufferings,  and  be  able  to  say  with  the 
apostle,  "  Yea,  doubtless  I  count  all  things  but 
loss,  for  the  excellency  of  the  knowledge  of  Christ 
Jesus  my  Lord." 

The  religion  of  Christ  is  then  the  richest  pre- 
sent that  heaven  could  make  to  man.  It  is  benig- 
nant in  all  its  aspects.  It  enlightens  the  mind,  it 
purifies  the  affections  and  desires,  and  calms  the 
irregular  passions.  It  promotes  our  health,  our 
reputation,  our  temporal  interests,  our  present 
peace,  and  our  eternal  welfare.  It  seals  the  par- 
don of  our  sins  and  opens  the  gates  of  everlasting 
happiness  to  the  believing  and  penitent  soul. 

And  now,  my  friend,  in  the  review  of  this  whole 
subject,  what  are  the  conclusions  we  ought  to 
draw  ?  That  to  know  God,  to  believe  in  his  Son 
our  Lord,  to  do  what  he  has  commanded,  to  hope 
and  trust  in  him,  and  to  follow  his  example,  are  at 
once  our  duty,  our  privilege,  and  our  recompense. 
And  how  many  motives  unite  to  confirm  our  alle- 
giance to  our  heavenly  Sovereign ! — the  horrors  of 
sin,  the  vanity  of  the  world,  the  emptiness  of  plea- 
sure, the  disgrace,  the  weight,  and  pain  of  that 
yoke,  which  the  world  imposes  on  its  votaries. 
And  on  the  other  hand,  the  loveliness,  the  plea- 
sures and  advantages  of  true  piety ;  "  the  peace 
of  God,  which  passeth  all  understanding,"  the 
harmony  of  our  affections,  the  repose  of  con- 
science, the  consolations  of  grace,  the  delightful 


192  THE  SACRAMENT  OF 

prospects  beyond  the  grave,  the  promise  of  end- 
less glory,  the  opening  gates  of  heaven,  the  splen- 
dours of  the  new  Jerusalem,  its  treasures,  and  its 
joys;  the  everlasting  presence  of  God  himself,  the 
society  of  angels,  and  a  re-union  with  those  friends 
whom  on  earth  we  have  loved  most  dearly. 

Such  is  the  alternative  presented  to  the  choice 
of  intelligent,  rational,  immortal  beings.  Oh  !  who 
for  a  moment  can  hesitate  which  to  choose — the 
strait  and  narrow  path  that  leads  to  heaven,  or 
the  broad  and  downward  road  that  conducts  to  the 
abodes  of  despair,  to  "  a  night  that  never  ends," 
and  where  hope  never  comes  ? 

Are  not  these,  motives  that  should  animate  our 
devotion,  increase  our  faith,  and  make  us  willing, 
at  any  moment,  "  to  depart,  and  be  with  Christ, 
which  is  far  better  ? 

Were  the  Christian  religion  nothing  but  the 
child  of  human  invention ;  still,  its  doctrines  and 
its  hopes  are  so  rational  and  consoling,  that  they 
would  be  incomparably  preferable  to  every  system 
which  infidelity  ever  conceived,  or  human  inge- 
nuity devised.  Were  Christianity  but  a  waking 
dream,  it  is  so  pleasing  a  dream,  that  reasonable 
beings  would  choose  to  indulge  it,  infinitely  rather 
than  to  embrace  the  "  sober  certainty"  of  annihi- 
lation. We  should  say  with  the  first  of  Roman 
orators,  "  Yes,  if  I  am  deceived  in  believing  my 
soul  to  be  immortal,  I  am  agreeably  deceived,  and 
while  I  live,  I  wish  no  one  to  deprive  me  of 
an  error,  which  now  constitutes  my  chief  hap- 
piness." 

Were  our  faith  always  in  lively  exercise,  how 
precious  would  the  gospel  appear,  contrasted  with 
all  that  this  world  co\ild  bestow  !  Is  there  any 
comparison  between  the  two  as  the  portion  of  the 
soul  ?  On  the  one  hand,  heaven  and  immortality; 
on  the  other,  the  world  and  destruction  I     On  the 


THE  lord's  supper.  193 

one  hand,  pleasure  without  end,  and  happiness 
beyond  our  present  comprehension.  On  tlie  other, 
the  extinction  of  being,  and  of  hope,  in  the  grave. 
On  the  one  hand,  God  in  all  his  majesty,  his  glory, 
and  his  grace.  On  the  other,  exclusion*  from  his 
presence,  "the  blackness  of  darkness  for  ever;" 
and  confinement  in  that  prison  of  despair,  "  where 
the  worm  dieth  not,  and  the  fire  is  not  quenched." 

If  such,  then,  be  the  nature  and  effects  of  the 
Christian  religion,  what  are  we  to  think  of  those 
men,  who  by  their  writings,  their  conversation 
and  example,  endeavour  to  check  the  progress  of 
the  gospel,  and  to  promote  the  cause  of  infidelity  ? 
Unhappy  men!  By  the  false  principles  you  are 
disseminating,  you  are  robbing  society  of  its 
greatest  treasures.  You  are  destroying  that  which 
calms  our  anxieties,  which  wipes  away  our  tears, 
which,  in  the  midst  of  the  severest  trials,  sheds  a 
light  that  cheers  and  supports  the  heart,  which 
despoils  death  of  its  horrors,  and  opens  to  the 
view  of  faith  and  hope,  the  joys  and  splendours  of 
a  heavenly  inheritance. 

Were  the  foundation  of  this  noble  superstructure 
once  imdermined,  what  restraint  could  be  opposed 
to  universal  profligacy?  Where  would  be  the  secu- 
rity of  our  free  systems  of  government?  Where 
any  longer  the  purity  of  our  judicial  tribunals,  or 
the  peace  and  happiness  of  domestic  life  ?  Where 
any  relief  to  the  afflicted,  or  any  solid  comfort  to 
the  desponding  and  the  dying? 

To  adopt  the  language  of  an  eloquent  living 
minister*  of  Jesus  Christ,  in  speaking  of  the 
Bible,  as  containing  a  record  of  divine  truth,  as 
a  revelation  of  the  will  of  God,  to  our  fallen 
race : — "  Of  all  the  boons  which  God  has  bestow- 
ed on  this  apostate  and  orphaned  creation,  we  are 

*  The  Rev.  Henry  Melville,  of  London, 


194  THE  SACRAMENT  OF 

bound  to  say  that  the  Bible,  (viz.  the  religion  of 
Christ,)  is  the  noblest  and  the  best.  We  bring  not 
into  comparison  with  this  illustrious  donation,  the 
glorious  sun-light,  nor  the  rich  sustenance  which 
is  poured  forth  from  the  store-houses  of  the  earth; 
nor  that  existence  itself,  which  allows  us,  though 
dust,  to  soar  to  a  companionship  with  angels. 
The  Bible,  (the  Gospel,)  is  a  developement  of 
man's  immortality,  the  guide  which  informs  him 
how  he  may  move  off  triumphantly,  from  a  con- 
tracted and  temporary  scene,  and  grasp  destinies 
of  unbounded  splendour — eternity  his  life-time, 
and  infinity  his  home. 

"  It  is  the  record  which  tells  us,  that  this  rebel- 
lious section  of  God's  unlimited  empire,  is  not 
excluded  from  our  jMaker's  compassions ;  but  that 
the  creatures  who  move  on  its  surface,  though 
they  have  basely  sepulchred  in  sinfulness  and  cor- 
ruption, the  magnificence  of  their  nature,  are  yet 
so  dear  in  their  ruin,  to  him  who  first  formed 
them,  that  he  hath  bowed  down  the  heavens  in 
order  to  open  their  graves.  Oh !  you  have  only 
to  think,  what  a  change  would  pass  on  the  aspect 
of  our  race,  if  the  Bible  were  suddenly  withdrawn, 
and  all  remembrance  of  it  swept  away,  and  you 
arrive  at  some  faint  notion  of  the  worth  of  the 
volume.  Take  from  Christendom  the  Bible,  and 
you  have  taken  the  moral  chart  by  which  alone  its 
population  can  be  guided.  Ignorant  of  the  nature 
of  God,  and  only  guessing  at  their  own  immorta- 
lity, the  tens  of  thousands  would  be  as  mariners, 
tossed  on  a  wide  ocean,  without  a  pole  star,  and 
without  a  compass. 

"  It  were  to  mantle  tire  earth  with  more  than 
Egyptian  darkness ;  it  were  to  take  the  tides  from 
the  waters,  and  leave  them  stagnant — the  stars 
from  our  heavens  and  leave  them  in  sackcloth,  and 
verdure  from  our  vallies  and  leave  them  in  barren- 


THE  lord's  supper.  195 

ness.  It  were,  to  make  the  present  all  reckless- 
ness, and  the  future  all  hopelessness.  It  were  to 
make  this  world  the  maniac's  revelry,  and  then 
the  fiend's  imprisonment. 

"  Such  would  be  the  consequence  of  annihilating 
that  precious  volume  which  tells  us  of  God  and 
Christ,  and  which  unveils  immortality,  instructs 
in  duty,  and  woos  to  glory.  Such  is  the  Bible. 
Prize  it,  ye  who  possess  it.  Study  it  more  and 
more.  Prize  it,  as  ye  are  immortal  beings,  as  ye 
are  intellectual  beings,  for  it  '  giveth  understanding 
to  the  simple;  to  the  afflicted,  consolation;  and  to 
the  dying,  a  hope  that  maketh  not  ashamed.'  " 

Whenever  then,  my  Christian  friend,  you  are 
summoned  to  the  table  of  the  Lord,  endeavour  to 
forget  your  cares,  your  trials,  and  your  sorrows ; 
think  rather  of  the  short  duration  of  the  present 
life;  think  of  the  grace  which  sustains  your  infir- 
mities, of  the  pardon  of  your  sins,  through  the 
atoning  death  of  Christ,  of  the  immense  weight  of 
glory  that  will  be  revealed  in  you  hereafter,  of  the 
crown  of  glory,  of  the  sceptre  of  rigliteousness, 
and  the  kingdom  you  will  inherit,  in  virtue  of  the 
promise,  and  through  the  infinite  merits  of  the 
Son  of  God. 

Saviour  of  the  world!  Author  and  Finisher  of 
our  faiih  !  Behold  us  in  mercy.  Impart  to  us  thy 
grace,  and  when  we  meet  around  thy  table,  to 
commemorate  thy  death,  let  us  feel  the  blessed 
assurance  that  our  sins  are  forgiven.  Send  down 
the  Comforter  into  our  hearts.  Break  every  tie 
that  binds  us  too  strongly  to  the  world.  Triumph 
over  every  obstacle  which  opposes  thy  reign  in 
our  hearts.  Subdue  our  reluctant  wills,  warm  our 
cold  hearts,  say  to  us,  respectively,  "thy  soul  is 
mine,  it  is  the  purchase  of  my  blood,  I  will 
cleanse  it,  I  will  save  it." 

And  may  "the  God  of  peace  that  brought  again 


196  THE   SACRAMENT,    &C. 

from  the  dead,  the  Lord  Jesus  Christ,  that  great 
Shepherd  of  the  sheep,  through  the  blood  of  the 
everlasting  covenant,  make  us  perfect  in  every 
good  work,  to  do  his  will;  working  in  us,  that 
which  is  well  pleasing  in  his  sight."  "  Blessing, 
and  glory,  and  wisdom,  and  thanksgiving,  and 
honour,  and  power,  and  might,  be  unto  our  God 
for  ever  and  ever.     Amen." 


197 


A  PRAYER. 


Sovereign  of  the  universe  !     Source  of  life  and 
knowledge,  and  of  happiness.     Father,  Son,  and 
Holy  Spirit — the   one  eternal,  incomprehensible, 
unchangeable   God,    Thee  we  adore  !     Thou  art 
justly  entiUed  to  the  homage,  love,  and  obedience 
of  all  thine  intelligent  creatures.     In  thee  we  live 
and  move  and  have  our  being.     The  heavens  are 
bright  with  thy  glory,  and  every  part  of  creation 
proclaims  thy  wisdom,  thy  power,  and  thy  good- 
ness.    Thou  art  light,  and  thou  art  love.     There 
is  none  like  unto  thee  in  Heaven  above,  or  in  the 
earth  beneath.     Clouds   and  darkness  are  round 
about  thee,  yet  thou  art  seen  in  all  the  operations 
of  nature  and  of  grace.     Who  by  searching  can 
find  out  God — who  can  find  out  the  Almighty  to 
perfection  ?     Thy  greatness  is  unsearchable  ;  thy 
throne  is  of  old,  and  thou  art  the  alpha  and  ome- 
ga; from  everlasting  to  everlasting,  without  varia- 
bleness or  shadow  of  turning.      A  thousand  years 
in  thy  sight,  are  but  as  yesterday  when  it  is  pass- 
ed, and  as  a  watch  in  the  night.     Thy  knowledge 
is  infinite.     Every  thing  in  the   universe  is  dis- 
tinctly known  to  thee.     Darkness  hideth  not  from 
thee ;  the  darkness  and  the  light  are  both  alike  to 
thee. 

But  Oh  Heavenly  Father,  while  we  contemplate 
and  adore  thy  majesty,  thy  wisdom,  and  thy 
power  in  the  works  of  creation  and  providence, 
we  would  with  deep  humiliation,  confess  our  total 
unworthiness  of  all  the  favours  of  thy  beneficent 
hand.  We  are  the  depraved  children  of  apostate 
parents.  We  depart  from  thee  continually,  the 
fountain  of  living  waters,  and  most  ungratefully 
hew    out   to   ourselves   cisterns — broken  cisterns 


198  A    PRAYER. 

that  can  hold  no  water.  We  idohze  the  present 
world,  its  riches,  its  honours,  and  its  pleasures, 
and  forget  the  worship  that  is  due  to  thee,  the  only- 
living  and  true  God.  Not  a  day  of  our  lives  passes 
in  which  we  do  not  come  short  of  our  duty  to 
thee;  and  there  is  no  language  that  so  becomes 
us,  in  our  approach  to  thee,  as  that  of  the  humble 
Publican — "  God  be  merciful  to  us  sinners."  Yet 
notwithstanding  our  unworthiness;  our  sins  of 
omission  and  of  commission;  our  depravity  of 
heart ;  our  neglect  and  forgelfulness  of  thee ;  our 
daily  violations  of  thy  just  and  holy  laws ;  yet  thy 
goodness  to  us  is  never  interrupted.  Thou  makest 
thy  sun  to  shine  and  thy  rain  to  fall  on  the  just 
and  on  the  unjust.  Thou  providest  our  daily 
food,  and  raiment,  and  shelter.  Thou  makest  all 
nature  beauty  to  the  eye  and  music  to  the  ear. 
Thy  goodness  is  unbounded  and  never  ceasing. 
But  there  is  one  gift  for  which  we  know  not  how 
to  be  sufficiently  thankful.  It  is  ihe  gift  of  thine 
only  and  well  beloved  Son,  whom  in  thy  infinite 
compassion,  thou  didst  send  to  our  rebellious  and 
wretched  world,  that  we  might  have  redemption 
through  his  blood,  even  the  forgiveness  of  our 
sins,  according  to  the  riches  of  his  grace.  Glory 
to  thee  for  this  unspeakable  favour,  by  which  thou 
hast  made  so  many  of  our  ruined  race  heirs  of 
God,  and  joint  heirs  with  our  Redeemer  of  an  in- 
heritance incorruptible,  undefiled,  and  that  fadeth 
not  away.  And,  blessed  Jesus,  who  art  one  with 
the  Father  and  the  Holy  Spirit;  by  whom  all 
things  were  created  that  are  in  heaven,  and  on 
eartli,  visible  and  invisible ;  in  whom  all  fullness 
dwells ;  to  thee  is  given  of  the  Father  all  power 
and  dominion  throughout  the  universe.  We  adore 
and  bless  thee,  that  although  possessing  a  glory 
beyond  the  comprehension  of  feeble  mortals,  thou 
didst  condescend  to  stoop  so  low,  as  to  assume 


A    PRAYER.  199 

our  nature  ;  to  live  a  life  of  suffering,  of  reproach, 
of  sorrow  and  persecution,  and  to  die  an  igno- 
minious and  painful  death  on  the  cross,  that  thou 
mightest  by  the  sacrifice  of  thyself  become  the 
propitiation  for  our  sins,  and  not  for  our  sins  only, 
but  for  the  sins  of  the  whole  world. 

We  thank  thee  who  art  the  light  of  the  world, 
for  the  rays  of  divine  truth  which  have  already  been 
diffused,  and  which  are  nov/  spreading  throughout 
the  world;  for  having  brought  life  and  immortality 
so  clearly  to  light  in  thy  gospel;  for  having  given 
ns  the  Holy  Spirit  in  any  measure,  as  our  Com- 
forter and  our  Guide  to  all  truth;  for  having  in 
unspeakable  compassion,  borne  our  griefs  and  car- 
ried our  sorrows ;  for  having  submitted  to  be 
wounded  for  our  transgressions  and  bruised  for 
our  iniquities;  for  having  poured  out  thy  soul  to 
death  for  us  sinners,  having  borne  the  sin  of  many 
and  made  intercession  for  the  transgressors. 

We  thank  thee.  Divine  Teacher,  for  thy  truly 
instructive  precepts  and  thy  most  perfect  example; 
but  still  more  for  the  many  precious  promises  thou 
hast  left  on  record,  for  the  direction  and  consola- 
tion of  all  who  believe  in  thee ;  for  that  peace 
which  passeih  all  understanding — thine  own  peace,, 
such  as  the  v\-orld  can  neitheir  give  nor  take  away, 
and  for  the  assurance  that  all  things  work  to- 
gether for  good  to  them  that  love  God,  to  them 
who  are  called  according  to  thy  purpose.  We 
thank  thee  for  the  blessed  prospect  of  inhabiting 
those  glorious  mansions  which  thou  hast  gone  to 
prepare  for  tliy  followers  in  the  heavens,  that 
where  thou  art  they  may  also  be,  and  that  the 
dead  who  die  in  the  Lord,  shall  rest  from  their 
labours  and  their  works  shall  follow  them. 

Thanks  to  thee  also.  Divine  Lawgiver  I  for  the 
Sacraments  of  Baptism  and  the  holy  Eucharist— 
the  one  typifying  regeneration  by  the  Holy  Spirit, 


200  A   PRAYER. 

and  the  other  a  commemoration  of  thine  own  ex- 
emplary life,  and  of  thy  most  meritorious  death. 
And  having  now  contemplated  in  the  preceding 
pages,  the  nature,  the  duty,  the  privilege,  the  bene- 
fi-ts,  and  consolations  of  that  sacred  ordinance,  insti- 
tuted the  night  before  thy  death,  in  which,  by  the 
eating  of  bread,  and  the  drinking  of  wine,  in 
obedience  to  thy  command,  we  do  show  forth  thy 
death  until  thou  come  a  second  time  to  judge  the 
world  in  righteousness;  help  us  we  pray  thee  to 
discharge  this  high  and  solemn  duty,  acceptably 
to  thee,  and  usefully  to  our  souls.  While  we  par- 
take of  these  sensible  emblems  of  thy  broken  body 
and  thy  shed  blood,  we  devoutly  pray  that  our 
hearts  may  glow  with  love  and  gratitude  to  thee, 
and  with  love  to  our  fellow  mortals.  We  pray 
that  as  often  as  we  eat  of  this  bread  and  drink  of 
this  cup,  we  may  not  eat  or  drink  unworthily,  but  in 
all  our  life  and  conversation  may  by  faitli  feed  on 
thee  and  be  nourished,  and  prove  that  we  are  truly 
thy  disciples,  looking  for  that  blessed  hope  and 
glorious  appearance  of  the  great  God  and  our 
Saviour  Jesus  Christ.  May  we  consider  that  we 
are  here  sojourners  and  pilgrims,  travelling  to  a 
house  not  made  with  hands,  eternal  in  the  heavens, 
a  celestial  mansion,  where  God  shall  wipe  away  all 
tears;  where  there  shall  be  no  more  pain,  nor  sor- 
row, nor  death ;  where  there  is  no  night,  and  they 
need  not  the  light  of  the  sun,  for  the  Lord  God  giv- 
eth  them  light,  and  the  Lamb  is  the  light  thereof. 

Being  redeemed  bythe  blood  of  our  crucified 
Lord,  as  of  a  lamb  without  blemish  and  without 
spot,  may  we  give  diligence  to  make  our  calling 
and  election  sure;  adding  to  our  faith  virtue,  and 
to  virtue  knowledge,  and  to  knowledge,  temper- 
ance, and  to  temperance,  patience,  and  to  patience, 
godliness,  and  to  godliness,  brotherly  kindness,  and 
to  brotherly  kindness,  charity ;  may  these  heavenly 


A   PRAYER.  201 

graces  dwell  in  us  richly  that  we  be  not  barren, 
nor  unfruitful  in  the  knowledge  of  our  Lord  Jesus 
Christ. 

And  while  we  thus  pray  for  ourselves,  we  would 
not  forget  our  brethren  of  mankind.  We  pray  that 
the  knowledge  of  the  true  God  may  cover  the 
earth  as  the  waters  cover  the  channels  of  the  great 
deep;  that  the  Bible  may  be  universally  diffused 
and  read;  that  thy  kingdom,  dearest  Lord!  may 
come,  and  thy  will  be  done  on  earth  as  it  is  in 
heaven.  All  these  petitions  we  offer  in  thine 
adored  name ;  and  now  to  the  King  immortal,  in- 
visible, the  only  wise  God,  be  honour  and  glory 
for  ever  and  ever.     Amen. 


A  PRAYER 

By  the  late  Rev.  Mr.  John  Logan,  minister  of 
Z>eith,  in  Scotland,  after  the  administration  of 
the  Lord's  Supper. 

Father  Almighty !  we  come  again  into  thy 
presence,  with  the  voice  of  thanksgiving  and  of 
praise,  to  worship  at  the  footstool  of  thy  throne. 
May  our  prayers  come  up  before  thee,  as  the  in- 
cense of  old ;  and  the  lifting  up  of  our  hands,  as 
the  evening  sacrifice !  To  all  temples,  thou  pre- 
ferrest  the  pure  and  humble  heart;  to  all  burnt- 
offerings,  t]ie  sacrifice  of  prayer  and  of  praise. 

The  heaven  of  heavens  cannot  contain  thee. 
Thou  dwellest  not  in  temples  made  with  hands. 
The  universe  is  the  altar  of  God.  Thy  worship- 
pers are,  wherever  are  thy  works  :  every  knee 
bends,  and  every  tongue  utters  thy  praise.  Thou 
lookest  down  from  the  height  of  heaven,  upon  all 
the  works  of  thy  hands.  Thou  art  clothed  with 
majesty,  and  dwellest  in  light.     Thou  art  a  God 

U 


202  A   PRAYER. 

of  pure  eyes :  Thou  art  glorious  in  holiness. 
Thou  lookest  upon  the  sun,  and  it  shineth  not: 
the  heavens  are  not  clean  in  thy  sight.  The 
angels  who  surround  thy  throne  continually  wor- 
ship thee,  saying.  Holy,  holy,  holy  art  thou,  Lord 
God  Almighty  !  the  whole  heavens,  and  the  whole 
earth  are  full  of  thy  glory  ! 

Thy  throne,  O  God,  is  forever :  Thy  dominion 
ruleth  over  all:  the  sceptre  of  thy  kingdom  is  alto- 
gether a  right  sceptre.  Thy  tender  mercies  are 
over  all  thy  works.  Thy  goodness  falls  every 
where  like  the  dew,  and  extends  like  the  beams  of 
the  sun.  Order  and  beauty  attend  thy  steps  : 
mercy  and  love  direct  the  whole  train  of  thine  ad- 
ministrations. Thou  lookest  down  upon  the  high- 
est and  upon  the  lowest  of  thy  works :  Thou 
carest  for  the  raven  of  the  desert :  Thou  feedest 
the  fowls  of  the  air  when  they  cry  unto  thee. 
Thou  adornest  the  grass  with  green,  and  deckest 
the  lilies  of  the  field  with  beauty  superior  to  the 
glory  of  kings.  Thou  hast  created  all  beings  at 
first  with  a  father's  care,  and  thou  dost  still  watch 
over  them  with  a  father's  eye.  Thou,  the  Lord 
Jehovah,  rejoicest  in  thy  works:  and  thy  works, 
O  Lord  Jehovah,  rejoice  in  thee.  Whatever  hath 
being  blesses  thee :  whatever  hath  life  sings  thy 
praise.  Who  is  like  unto  the  Lord  our  God,  that 
dwelleth  on  high ! 

We,  too,  the  children  of  men,  desire  to  accord 
with  the  rest  of  thy  creation,  to  join  in  the  joy  of 
universal  nature,  and  to  bear  a  part  in  the  hymn 
which  the  living  world  continually  sings  to  thee. 
Thou  hast  raised  us  above  the  animal  creation : 
Thou  hast  opened  unto  us  the  source  of  pure  and 
intellectual  pleasure  :  Thou  hast  endowed  us  with 
higher  life  than  what  pertains  to  the  body  ;  and 
set  before  us  a  better  world  than  that  which  we 
now  inhabit.     Thy  goodness  is  new  to  us  every 


A    PRAYER.  203 

day  of  our  lives.  Thou  leadest  us  to  the  green 
pastures,  and  by  the  still  waters :  Thou  guardest 
us  from  the  arrow  that  flieth  in  darkness,  and  from 
the  destruction  which  wasteth  at  noon-day.  The 
lines  have  fallen  unto  us  in  pleasant  places  :  the 
sun  doth  not  smite  us  by  day,  nor  the  moon  by 
niffht.  The  Lord  buildeth  the  house:  the  Lord 
keepeth  the  city.  Blessed  for  ever  be  the  name  ot 
the  Lord :  Because  the  Lord  God  Omnipotent 
reigneth,  let  the  isles  be  glad,  and  the  inhabitants 
of  the  earth  rejoice. 

But  alas  !  what  is  man,  O  Lord,  that  thou  art 
mindful  of  him,  and  the  son  of  man,  that  thou 
shouldst  visit  him.  The  child  of  the  dust,  whose 
strength  is  weakness,  whose  wisdom  is  folly, 
whose  goodness  is  imperfection,  whose  life  is 
altogether  vanity !  We  behold  the  heavens,  but 
discern  not  him  who  stretched  them  over  our 
heads :  we  hear  the  voice,  and  speech,  and  lan- 
guage of  universal  nature  proclaiming  the  great 
Creator :  we  hear  the  night  speaking  unto  the 
night,  and  the  day  reporting  unto  the  day,  telling 
of  him  that  made  them,  and  vet  we  learn  not  to 
know  thee  as  we  might,  nor  become  wise  unto 
salvation. 

Have  mercy  upon  us,  O  God;  not  for  our  own 
sakes,  but  for  the  sake  of  him  whom  thou  lovest 
always,  our  Advocate  and  Intercessor  with  thee. 
Help,  Lord,  or  else  we  perish:  extend  thy  power- 
ful arm,  and  snatch  us  from  the  devouring  deep. 
Reconcile  us  unto  thyself,  through  the  blood  of 
Jesus,  whom  thou  hast  set  forth  to  be  a  propitia- 
tion for  the  sins  of  the  world  ;  who  suffered  for  us 
on  the  accursed  tree,  that  he  might  bring  us  to 
God,  and  purify  us  unto  himself,  a  peculiar  peo- 
ple, zealous  of  good  works.  For  his  sake  forgive 
all  our  iniquities:  receive  us  graciously,  and  love 
us  freely.     See,  O  God,  the  contrition  and  repent- 


204  A    PRAYER. 

ance  of  our  hearts.  Hear  the  vows  which  this 
day  we  have  offered  up  at  the  table  of  a  Redeem- 
er. O  our  Father,  receive  again  thy  children  unto 
thee,  who  return  with  their  whole  heart,  and 
strength,  and  soul.  Framer  of  the  bodies  which 
now  stand  before  thee ;  Father  of  the  spirits  which 
now  ascend  unto  thee  in  prayer,  take  thine  own 
unto  thyself.  Our  spirits  magnify,  and  love,  and 
bless  thee  the  Lord :  as  the  hart  panteth  after  the 
water  brooks,  so  pant  our  souls  after  thee,  O  God. 
The  desire  of  our  hearts  is  unto  thee,  and  to  the 
remembrance  of  thy  name  ! 

May  our  purposes  of  amendment,  and  sincere 
endeavours  after  purity  of  heart  and  life,  be  not 
like  the  early  cloud  and  dew,  which  soon  pass 
away  and  are  no  more ;  but  like  the  morning  light, 
which  shineth  more  and  more  unto  the  perfect 
day.  Teach  us  to  shun  every  temptation  to  sin : 
may  we  neither  sit  in  the  chair  of  the  scorner,  nor 
stand  in  the  way  of  sinners,  nor  walk  after  the 
counsel  of  the  ungodly.  May  we  study  the  laws 
and  commandments  of  our  God :  make  them  our 
meditation  by  night,  and  our  practice  by  day;  that 
we  may  be  like  trees  planted  by  the  rivers  of  wa- 
ter, which  yield  their  fruit  in  their  season,  and 
whose  leaf  is  ever  green.  Let  not  the  course  of 
days,  and  months,  and  years,  which  we  enjoy, 
pass  over  us  in  vain,  to  rise  up  against  us  in  sad 
remembrance  at  the  evening  of  life,  and  to  fill  our 
departing  hours  with  terror  and  remorse.  Let  not 
the  time  of  our  pilgrimage  in  this  world  be  one 
vast  blank,  barren  of  improvement,  and  blotted 
with  conscious  guilt;  but  may  we  pass  the  time 
of  our  sojourning  here  in  thy  fear,  daily  abound- 
ing in  the  graces  of  Christianity,  and  the  fruits  of 
holiness,  adding  to  our  faith  virtue,  and  one  grace 
to  another,  till  we  arrive  at  full  conformity  to  thy 
blessed  image,  and  be  partakers  with  the  saints  in 


A  PRAYER.  205 

light.  May  we  be  translated  from  the  kingdom 
of  darkness,  to  the  kingdom  of  thy  Son,  and  be 
entitled  to  all  the  privileges  of  the  children  of 
God. 

Bestow  upon  us  that  faith  which  purifieth  the 
heart  and  worketh  by  love.  Grant  unto  us  that 
repentance  from  dead  works  to  serve  the  living 
God,  which  leadeth  unto  life,  and  is  not  to  be  re- 
pented of.  Fill  our  hearts  with  that  charity  which 
is  the  bond  of  perfection,  which  suffereth  long, 
and  is  kind,  which  beareth  all  things,  which  hopeth 
all  things,  and  which  endureth  all  things.  Inspire 
us  with  that  wisdom  which  cometh  from  abov^e, 
which  is  pure,  peaceable,  gentle,  full  of  mercy  and 
of  good  fruits,  without  partiality,  and  without  hy- 
pocrisy. May  we  exercise  at  all  times  a  con- 
science void  of  offence  towards  God  and  towards 
man,  and  have  the  testimony  of  our  own  hearts, 
that  in  simplicity  and  godly  sincerity  we  have  had 
our  lives  and  conversation  in  the  world. 

For  these  purposes,  O  God,  inspire  us  with  thy 
spirit,  and  strengthen  us  with  all  might  in  the 
inner  man,  that  we  may  press  forward  to  perfec- 
tion. May  we  acquire  that  humility  which  after- 
wards shall  be  exalted  ;  that  mourning  which  shall 
be  comforted ;  those  penitential  tears  which  shall 
be  changed  into  eternal  consolations ;  that  con- 
tempt of  the  world  to  which  belongs  the  kingdom 
of  heaven  ;  that  purity  of  heart  which  shall  fit  us 
to  see  God,  and  perform  all  those  works  of  mercy, 
and  labours  of  love,  for  which  the  kingdom  of  our 
Lord  was  prepared  before  the  foundations  of  the 
world  were  laid.  Grant  that  neither  the  splendour 
of  any  thing  that  is  great,  nor  the  conceit  of  any 
thing  that  is  good  within  us,  may  ever  withdraw 
our  eyes  from  looking  upon  ourselves  as  sinful 
dust  and  ashes ;  but  that  we  may  persevere  with 
patience  and  humility,  and   zeal,   unto  the  end. 


206  A  PRAYER. 

Grant  that  when  we  shall  depart  from  this  life,  we 
may  sleep  in  the  Lord,  and  when  the  morning  of 
the  resurrection  dawns  over  the  world,  we  may 
lift  up  our  heads  with  triumph,  and  rejoicing,  re- 
ceive the  blessed  sentence  of  those  who  having 
done  well  are  called  upon  to  enter  into  their  Mas- 
ter's joy. 

And  now,  our  waiting  eyes,  O  God,  are  to- 
wards thee.  May  the  words  of  our  mouths,  and 
the  meditations  of  our  hearts,  be  acceptable  in  thy 
sight,  O  Lord  our  strength  and  our  Redeemer. 
All  these  our  humble  prayers,  we  offer  up  in  the 
name,  and  through  the  intercession  of  Christ,  to 
whom  with  the  Father  and  Holy  Spirit  be  all 
praise  and  glory.     Amen. 


APPENDIX. 


BLASPHEMY  AGAINST  THE  HOLY  GHOST 


AND 


THE  SIN  UNTO  DEATH. 

The  Christian  Advocate,  lately  edited  by  the 
Rev.  Dr.  Ashbel  Green,  formerly  President  of  the 
College  of  New  Jersey,  contains  a  review  (see 
vol.  i.  p.  180,)  of  "  Letters  on  the  Sacrament  of 
the  Lord's  Supper,  by  Samuel  Bayard,  a  ruling 
elder  of  the  Presbyterian  congregation  at  Prince- 
ton." The  Rev.  Editor  in  his  remarks  on  this 
work,  after  some  commendations,  has  also  made 
some  strictures,  which  being  just  and  proper  have 
not  been  overlooked  or  disregarded  in  the  present 
edition. 

There  is,  however,  one  criticism,  which  if  cor- 
rect, is  certainly  contrary  to  the  views  of  many 
theologians ;  some  of  whom  are  pre-eminently  en- 
titled to  deference  and  attention. 

The  following  passage  in  the  Review  is  one  in 
which  the  reviewer  and  author  do  not  agree.  At 
page  77,  vol.  i,  of  the  Christian  Advocate,  the 
reviewer  says,  "According  to  the  doctrine  con- 
tained in  the  Letters  on  the  Sacrament  of  the 
Lord's  Supper,  you  see  that  blasphemy  against 
the  Holy  Ghost  is  the  only  sin  that  has  been  de- 
clared to  be  beyond  the  reach  of  pardon,  and  that 


208  APPENDIX. 

this  offence  could  only  be  committed  prior  to  lh€ 
cessation  of  miracles." 

*'  From  the  conclusion  stated  at  the  close  of  this 
sentence,"  says  the  editor  of  the  Christian  Advo- 
cate, "  we  very  seriously  dissent.  ^Ve  know  that 
the  opinion,  thus  expressed,  is  not  altogether 
novel;  but  it  is  in  opposition  to  the  sentiments  of 
the  best  commentators  and  divines.  There  is  no 
need,  for  the  relief  of  tender  consciences,  to  have 
recourse  to  the  supposition,  that  '  the  sin  inito 
death''  cannot  be  committed  since  the  cessation  of 
miracles.  Abundant  guards  may  be  and  have  been 
provided  to  preserve  despondent  minds,  from  in- 
jury by  a  perversion  of  the  terrific  texts  which 
relate  to  this  subject;  but  we  think,  that  as  the 
representation  is  not  true,  viz.  '  that  it  is  impos- 
sible that  this  sin  should  now  be  committed,'  so 
that  such  a  representation  may  be  practically  dan- 
gerous." 

From  the  conclusion  stated  as  the  deliberate 
opinion  of  the  learned  editor  of  the  Christian 
Advocate,  some  of  the  best  and  latest  commenta- 
tors on  the  sacred  Scriptures  "  very  seriously  dis- 
sent." The  current  of  authority  on  this  subject 
is  obviously  against  the  "  terrific"  doctrine  of 
there  being  now,  any  sin  that  is  beyond  the  reach 
of  pardon.  If  the  doctrine  maintained  by  President 
Green,  be  indeed  that  of  the  Scriptures,  whatever 
painful  sensations  it  might  occasion  to  humble  and 
timid  penitents;  whatever  gloom  it  might  cast 
over  their  minds,  when  under  severe  conviction  of 
sin,  we  should  say  receive  it,  believe  it  as  revealed 
truth ;  but  if  it  have  no  real  foundation  in  the 
sacred  records,  which  can  be  shown  conclusively, 
why  then  burden  the  tender  conscience  of  the 
simple-hearted,  unlearned  convert  witli  a  doctrine, 
the  tendency  of  which  is  to  excite  alarm,  and 
which  leads  to  despondency.     Experience  proves 


APPENDIX.  209 

that  in  very  numerous  instances,  it  "  breaks  the 
bruised  reed,"  and  reduces  minds  already  prostrate 
under  the  conviction  of  past  sins,  to  tlie  borders  of 
despair;  nay,  on  some  occasions  to  partial  insanity. 
There  is  seldom  a  revival  of  religion  in  Protestant 
congregations,  in  which  there  are  not  some  cases 
of  persons,  under  deep  conviction,  who  imagine 
they  have  committed  "  the  unpardonable  sin." 

It  is  not  proposed  in  the  present  short  discussion 
to  enter  fully  into  this  important  subject.  A  few 
extracts  from  the  works  of  distinguished  theolo- 
gians, with  some  explanatory  remarks  will  set  this 
matter  in  its  true  light. 

The  first  remark  that  occurs,  is,  that  there  is  no 
such  phrase  in  the  Scriptures,  as  "  the  sin  against 
the  Holy  Ghost. ^^  There  are  several  sins  against 
the  Spirit.  Such  as  "quenching  the  Spirit," 
"  lying  to  the  Holy  Ghost,  and  blasphemy  against 
the  Holy  Ghost."  But  the  unpardonable  sin  as 
stated  in  Matt.  v.  31,  32,  is  confined  to  the  case  of 
imputing  our  Lord's  miracles,  or  those  of  his  dis- 
ciples, to  the  agency  of  Satan.  The  "  sin  unto 
death,"  spoken  of  by  the  apostle  John,  (see  1  John 
V.  16,)  is  a  very  different  offence  from  the  one  de- 
clared to  be  irremissible,  as  we  shall  see  when 
the  subject  is  considered  more  closely.  Care 
should  be  taken  not  to  confound  these  offences, 
with  each  other,  as  has  been  too  often  done,  the 
one  relating  to  and  involving  punishment  here  and 
hereafter,  while  the  other  extends  to  this  life 
only  and  induces  the  penalty  merely  of  temporal 
death. 

The  learned  and  judicious  Dr.  Campbell,  in  his 
translation  of  the  Gospels,  thus  renders  our  Lord's 
words,  as  recorded  in  the  several  evangelists, 
Matthew,  Mark,  and  Luke. 

Matt.  xii.  31,  32.- — "  Wherefore  I  say  unto  you, 
though  every  other  sin  and  detraction  in  men  is 


210  APPENDIX. 

pardonable,  their  detraction  from  the  Spirit  is  un- 
pardonable, for  whosoever  shall  inveigh  against 
the  Son  of  man  may  obtain  pardon  ;  but  whosoever 
shall  speak  against  the  Holy  Spirit  shall  never  be 
pardoned,  either  in  the  present  state  or  in  the 
future." 

Again,  in  Mark  iii.  28,  29,  our  Lord's  words 
are  thus  rendered,  "  Verily,  I  say  unto  you,  that 
though  all  other  sins  in  the  sons  of  men  are  par- 
donable, and  whatever  detractions  they  shall  utter, 
whoever  shall  detract  from  the  Holy  Spirit  shall 
never  be  pardoned,  but  is  liable  to  eternal  punish- 
ment." The  evangelist  adds,  "  He  said  this  be- 
cause they  affirmed  that  he  was  leagued  with  an 
unclean  spirit." 

Luke  xii.  10: — "And  whoso  shall  inveigh 
against  the  Son  of  Man  may  obtain  remission, 
but  to  him  that  detracteth  from  the  Holy  Spirit 
there  is  no  remission." 

Such  is  Dr.  Campbell's  version  of  the  several 
passages  in  the  New  Testament  that  relate  to  this 
interesting  subject. 

The  venerable  Charles  Thomson,  secretary  of 
congress  during  our  revolutionary  war,  who  was 
an  eminent  Greek  scholar,  and  who  for  many 
years  devoted  his  time  to  the  translation  of  the 
sacred  Scriptures,  renders  the  twelfth  chapter  of 
Matthew,  verses  31,  32,  as  follows:  "Therefore 
I  say  unto  you,  that  all  manner  of  sin  and  slander 
may  be  forgiven  men,  but  this  slanderous  speak- 
ing against  the  Spirit,  is  not  to  be  forgiven  men. 
Even  though  one  speak  against  the  Son  of  Man, 
it  may  be  forgiven  him,  but  whosoever  shall  speak 
against  the  Holy  Spirit,  is  not  to  be  forgiven  either 
in  the  present  age,  or  in  that  which  is  to  come." 
In  a  note,  the  translator  adds,  "  That  is,  in  the 
age  under  the  Mosaic  law;"  "or  in  that  to  come,'* 
viz.  the  afre  under  the  Messiah. 


APPENDIX.  211 

Archbishop  Tillotson,  who  is  admitted  to  be  a 
very  eminent  theologian,  discusses  this  subject  at 
large  in  his  Seventeenth  Sermon,  vol.  i.  He 
states  the  various  opinions  of  other  authors,  and 
then  gives  what  he  apprehends  to  be  the  true 
meaning  of  our  Lord's  words  on  this  subject,  as 
recorded  by  St.  Matthew.  From  a  full  view  and 
consideration  of  this  matter,  he  draws  the  follow- 
ing result:  "  So  that,"  he  says,  "  the  true  nature 
of  this  sin  (against  the  Holy  Ghost,)  did  consist 
in  a  most  malicious  opposition  to  the  utmost  evi- 
dence that  could  be  given  to  the  truth  of  any  reli- 
gion. And  herein  lay  the  greatness  of  their  sin, 
in  resisting  the  evidence  of  those  miracles,  which 
were  so  plainly  wrought  by  the  Holy  Spirit,  and 
which  though  themselves  saw,  yet  they  malicious- 
ly imputed  to  the  devil,  rather  than  be  convinced 
by  them.  And  if  this  be  the  nature  of  this  sin,  as 
I  have  declared,  as  it  seems  very  plain  that  it  is, 
then  I  cannot  see  how  any  person  noiv,  is  likely 
to  be  in  circumstances  so  as  to  be  capable  of  com- 
mitting it ;  and  being  a  sin  of  so  heinous  a  nature, 
and  declared  by  our  Saviour  to  be  absolutely  un- 
pardonable, there  is  no  reason  to  extend  it  beyond 
the  case  to  which  our  Saviour  applies  it.  And  no 
person  hath  warrant  to  extend  this  sin  any  further 
than  this  case;  and  without  good  warrant,  it  would 
be  the  most  uncharitable  thing  in  the  world  to 
extend  it  further." 

And  yet  how  many  learned  theologians,  by  con- 
struction, do  this  "  most  uncharitable  thing." 
They  charge  the  sacred  text  with  a  meaning 
against  its  plain,  obvious  import,  lest  a  contrary 
"  representation  might  be  practically  dangerous.''^ 

Dr.  Adam  Clarke,  one  of  the  latest  and  most 
distinguished  commentators  on  the  Bible,  in  a  note 
on  the  twelfth  chapter  of  St.  Matthew,  verses  31, 
32,  has  the  following  remarks: 


212  APPENDIX. 

"  Blasphemy  against  the  Holy  Ghost. — Even 
personal  reproaches,  revilings,  persecutions  against 
Christ,  were  remissible,  but  blasphemy,  or  impi- 
ous speaking  against  the  Holy  Spirit  was  to  have 
no  forgiveness,  i.  e.  when  the  person  obstinately 
imputed  those  works  to  the  devil,  which  he  had 
the  fullest  evidence  could  be  wrought  only  by  the 
Spirit  of  God.  That  this,  and  nothing  else  is  the 
sin  against  the  Holy  Spirit,  is  evident  from  the 
connexion  in  this  place ;  and  more  particularly 
from  ^lark  iii.  28,  29,  30.  Here  the  matter  is 
made  clear  beyond  the  smallest  doubt;  the  unpar- 
donable sin,  as  some  term  it,  is  nether  more  nor 
less  than  ascribing  the  miracles  which  Christ 
wrought,  by  the  power  of  God,  to  the  spirit  of 
the  devil.  Many  sincere  people  have  been  griev- 
ously troubled  with  apprehensions  that  they  had 
committed  the  unpardonable  sin;  but  let  it  be 
observed,  that  no  man  who  believes  in  the  divine 
mission  of  Jesus  Christ,  ever  can  commit  this  sin; 
therefore  let  no  man's  heart  fail  because  of  it, 
from  henceforth  and  for  ever." 

The  late  Rev.  Dr.  Henry  Kollock,  for  several 
years  Professor  of  Theology  in  the  College  of 
New  Jersey,  in  his  sermon  on  "  The  sin  against 
the  Holy  Ghost,"  (vol.  ii.  serm.  52,)  has  the  fol- 
lowing very  just  and  pertinent  remarks: 

*'  This  sin  consists  in  ascribing  the  miracles 
wrought  by  Jesus  Christ  through  the  power  of  the 
Holy  Ghost  to  the  devil;  while  those  who  thus 
blasphemed  were  actuated  by  envy,  malice,  pride, 
and  other  malignant  passions  ;  or  spoke  against 
conviction,  and  the  light  of  their  conscience.  This 
definition  is  calculated  to  afford  relief  to  those  timid 
consciences  which  are  agitated  with  fear,  lest  they 
have  committed  this  crime.  They  form  false  no- 
tions of  it,  and  then  give  themselves  up  to  despair. 
Every  gross  sin  committed  against  knowledge  and 


APPENDIX.  213 

conscience  is  not  this  sin ;  nor  every  denial  of 
Christ's  miracles;  nor  every  denial  of  the  divinity 
and  the  personality  of  the  Holy  Spirit;  nor  every 
blasphemous  suggestion  of  Salan  ;  nor  every  sin 
against  grace  received  ;  nor  every  malicious  per- 
secution of  Christianity;  nor  every  resisting,  op- 
posing, quenching  the  motions  of  the  Spirit;  for 
many  thousand  persons  who  have  committed  these 
sins,  have  afterwards  repented  and  been  forgiven, 
have  become  ornaments  of  the  Church  on  earth, 
and  received  the  crown  of  glory  beyond  the  grave." 

But  it  will  be  asked,  "  does  not  the  apostle  John 
in  his  first  epistle,  (v.  16,)  expressly  declare  that 
^ there  is  a  sin  iinto  death?''  "  And  is  not  this  the 
sin  against  the  Holy  Ghost,  which  our  Lord  has 
stated  to  be  unpardonable?  By  no  means.  This 
is  a  distinct  and  very  different  offence. 

"  To  understand  this,"  says  Dr.  Kollock,  "  you 
must  recall  some  circumstances  in  the  history  of 
the  primitive  Church,  which  are  frequently  men- 
tioned 'in  the  New  Testament.  At  this  period, 
God  frequently  punislied  with  sickness  and  disor- 
der, those  who  had  violated  their  duty  and  fallen 
into  sin.  I  need  produce  no  other  example  of  this, 
than  the  Corinthian  Church,  in  which  St.  Paul 
teaches  us,  there  were  many  sick,  and  many  dead, 
because  of  their  profanation  of  the  Lord's  Supper. 
The  case  of  Ananias  and  Sapphira  is  also  di- 
rectly in  point.  Here  was  a  sin  unto  death,  in 
consequence  of  using  deceit,  in  keeping  back  part 
of  the  purchase  money  of  an  estate,  professedly 
sold  for  the  purpose  of  aiding  their  fellow  Chris- 
tians, or  as  the  apostle  Peter  styles  the  oflence, 
'  for  lying  to  the  Holy  Ghost,' "  "  The  sin  unto 
death,"  says  Dr.  K.,  "  spoken  of  by  St.  John, 
has  a  reference  to  sundry  offences  called  '  presump- 
tuous sins,'  under  the  Mosaic  dispensation,  for 
which  there  was  no  sacrifice,  but  which  were  pun- 


214  APPENDIX. 

ished  with  temporal  deaths  (See  Num.  xv.  30,  31: 
Levit.  XX.  10 :  and  1  Sam.  ii.  25. "1 

Dr.  Adam  Clarke's  comment  on  these  words  of 
St.  John,  is  as  follows  : 

"  The  sin  unto  death  means  any  case  of  trans- 
gression, particularly  of  grievous  backsliding  from 
the  power  and  life  of  godliness  which  God  deter- 
mines to  punish  with  temporal  deaths  while  at  the 
same  time  he  extends  mercy  to  the  penitent  soul. 
The  case  of  the  disobedient  prophet  (1  Kings  xiii. 
1 — 32)  on  this  interpretation,  is  a  case  in  point. 
Many  others  occur  in  the  history  of  the  Church, 
and  of  every  religious  denomination.  The  sin  not 
unto  death,  is  every  sin  which  God  does  not  choose 
thus  to  punish.  I  do  not  think  this  passage  (in 
St.  John)  has  any  thing  to  do  with  the  sin  against 
the  Holy  Ghost.  This  we  know,  that  any  peni- 
tent may  find  mercy  through  Jesus  Christ,  for 
through  him  every  kind  of  sin  may  be  forgiven  to 
man,  except  the  sin  against  the  Holy  Ghost,  ivhich 
I  have  proved  that  no  man  can  now  commit ^ 

Dr.  Kollock  in  his  sermon  on  "  the  sin  against 
the  Holy  Ghost,"  states  ^few  from  many  reasons, 
which  prove  that  the  passage  from  St.  John  has  no 
relation  whatever  to  "  the  unpardonable  sin."  To 
these  reasons  are  subjoined  the  following  remarks: 

"Finally,  the  phrase  is  thus  used  in  several 
parts  of  Scripture.  In  a  variety  of  places  in  the 
Pentateuch,  which  we  have  translated,  '  a  sin  wor- 
thy of  death,'  it  is  in  the  original,  '  a  sin  unto 
death;'  and  in  these  places,  there  can  be  no  ques- 
tion, but  the  death  was  a  temporal  one.  The 
phrase  then  was  familiar  with  the  Jews,  and  when 
used  by  a  Jew  in  the  New  Testament,  we  must 
annex  to  it  that  sense  which  it  uniformly  bears  in 
the  writings  of  his  countrymen.  -Laying  aside  then 
this  verse  in  St.  John  as  of  no  moment  in  the  pre- 
sent inquiry,  we  find   that  the  only  passages  in 


APPENDIX.  215 

Scripture  which  speak  of  the  sin  against  the  Holy 
Ghost,  are  those  contained  in  Matthew  xii.  31,  32: 
Mark  iii.  23  :  and  Luke  xiii.  10." 

The  following  comment  is  taken  from  the  lec- 
tures of  the  excellent  Dr.  Porteus,  late  bishop  of 
London,  on  the  gospel  of  St.  Matthew.  After 
having  given  what  he  considers  to  be  the  true  in- 
terpretation of  our  Lord's  words  in  regard  to  the 
sin  against  the  Holy  Ghost,  he  goes  on  to  say : 
"  From  this  interpretation,  which  I  believe  is 
generally  admitted  to  be  the  true  one,  it  appears 
that  there  is  no  just  ground  for  the  apprehensions 
sometimes  entertained  by  pious  and  scrupulous 
minds,  that  they  may  themselves  be  guilty  of  the 
sin  here  declared  to  be  unpardonable — the  sin 
against  tiie  Holy  Ghost ;  for  we  see  that  it  is  con- 
fined solely  and  exclusively,  to  the  case  before  us ; 
that  is,  to  the  crime  of  which  the  Pharisees  had 
just  been  guilty — the  crime  of  attributing  to  the 
agency  of  evil  spirits  those  miracles  which  were 
plainly  wrought  by  the  Spirit  of  God,  and  which 
they  saw  with  their  own  eyes." 

The  following  is  Dr.  Doddridge's  exposition  of 
Matt.  xii.  31,  32: 

"  V/herefore  I  say  unto  you,  (says  our  Lord) 
that  all  their  sins  shall  be  forgiven  to  the  children 
of  men,  and  even  all  the  other  blasphemies  with 
which  they  shall  blaspheme ;  but  the  blasphemy 
against  the  Spirit  of  God,  in  this  most  glorious 
dispensation  of  it,  shall  not  be  forgiven  to  those 
impious  and  incorrigible  men  who  shall  dare  to 
impute  to  diabolical  operation,  those  glorious  works 
of  divine  power  and  goodness. 

*'  And  1  add,  that  whosoever  speaks  a  contemp- 
tuous and  impious  word,  even  against  the  Son  of 
Man  himself,  while  here  on  earth  in  this  obscure 
form,  he  may  possibly  be  brought  to  repentance 
for  it,  and  so  it  shall  be  forgiven  him ;  and  conse^ 


216  APPENDIX. 

quently  even  your  case,  bad  as  it  is,  is  not  entirely 
hopeless;  but  whosoever  shall  maliciously  speak 
any  thing  of  this  nature  against  the  Holy  Spirit, 
when  the  grand  dispensation  of  it  shall  open  in 
those  miraculous  gifts  and  operations  that  will  be 
attended  with  the  most  evident  demonstrations  of 
this  mighty  power,  it  shall  never  be  forgiven  him 
at  all,  either  in  this  world  or  in  that  which  is  to 
come,  but  he  is  obnoxious  to  eternal  damnation, 
and  must  irrevocably  sink  into  it;  nor  will  all  the 
grace  of  the  gospel  in  its  fullest  display,  afford  a 
remedy  for  so  aggravated  a  crime,  or  furnish  him 
with  means  for  his  conviction  and  recovery.  This 
admonition  he  gives  them  with  such  repeated  so- 
lemnity, because  they  had  maliciously  said,  '  He 
has  an  unclean  spirit,  and  performs  these  miracu- 
lous works  by  the  assistance  of  Beelzebub.'  "  (See 
Mark  iii.  30.) 

The  last  quotation  that  will  be  made  on  this 
subject,  is  from  a  late  living  author,  a  pious  and 
intellio^ent  minister  of  the  Church  of  England. '^ 

"  As  many,''''  he  says,  "  have,  from  an  inaccu- 
rate conception  of  this  offence,  lived  for  years  in  a 
state  of  trouble  and  despondency,  for  which  they 
believed  that  neither  earth  nor  heaven,  neither  time 
nor  eternity,  contained  a  remedy;  which  fact  the 
experience  of  most  Christians  will  corroborate." 
He  therefore  discusses  the  subject  more  fully  than 
he  would  otherwise  have  done.  We  are  obliofed 
to  omit  many  of  his  remarks  on  this  sin ;  but  after 
stating  several  things  in  which  it  does  not  consist, 
he  sums  up  by  observing:  "  Were  we  asked  dis- 
tinctly in  what  it  does  consist,  we  should  reply, 
from  an  examination  of  the  context,  simply  in  as- 
cribing the  miracles  of  our  Lord  to  the  power  of 

*  See  Blount's  Lectures  on  the  History  of  our  Lord  and 
Saviour  Jesus  Christ,  vol.  ii.  p.  3*^ — 5 — 7. 


APPENDIX.  217 

the  Prince  of  darkness.''^  He  adds  however,  "  But 
then  we  should  gather  from  all  the  circumstances 
of  the  case,  this  assurance — that  although  the  sin 
itsc/f  probably  may  never  be  committed  at  the 
present  day;''  yet  "  the  state  of  mind  which  led  to 
its  committal,  may  not  be  so  utterly  unknown  even 
among  ourselves,  as  men  in  the  fullness  of  a  spu- 
rious charity  are  too  apt  to  imagine." 

"  That  this  sin  is  unpardonable,  we  have  the 
authority  of  Christ  himself.  No  sin  can  be  for- 
given without  repentance;  but  repentance  is  the  gift 
of  God,  and  for  this,  it  will  assuredly  never  be  bes- 
towed. The  blasphemers  of  the  Holy  Ghost, 
therefore  by  driving  from  them  the  only  person 
who  could  '  give  repentance,'  the  only  person  who 
conveys  all  the  covenanted  mercies  of  the  God- 
head, which  are  from  the  Father  through  the  Son 
and  by  the  Holy  Ghost,  into  the  souls  of  his  peo- 
ple, seal  themselves  up  under  final  and  total  apos- 
tasy until  the  day  of  doom." 

On  a  due  consideration  of  the  foregoing  extracts 
from  the  writings  of  some  of  the  most  learned 
and  judicious  theologians,  English  and  American, 
not  of  one,  but  of  various  religious  denominations, 
the  important  question  arises — Is  the  author  of  the 
Letters  on  the  Sacrament  of  the  Lord's  Supper,  or 
the  reviewer  of  this  work,  most  correct  in  his 
sentiments  on  this  interesting  subject?  Whose  "re- 
presentation" is  most  agreeable  to  Scripture,  and 
whose  views  are  likely  to  be  most  "  practically 
dangerous  ?" 

Does  not  the  doctrine  of  our  Lord's  words  beinsf 
applicable  only  to  the  offence  of  imputing  the  mir- 
acles wrought  by  the  agency  of  the  Holy  Spirit,  to 
the  influence  of  the  Uvil  One,  tend  to  relieve  tender 
consciences  from  the  dreadful  apprehension  of 
having  committed  the  unpardonable  sin  ?  Or  on 
the  other  hand,  by  a  mistaken  construction  of  our 

15 


218  APPENDIX. 

Divine  Legislator's  words,  shall  any  one  venture 
to  assume  the  responsibrlity,  of  extending  the 
Tpeivdhy  o(  irremisslhillty^  to  several  other  offences, 
because  of  some  imaginary  resemblance  in  turpi- 
tude, to  that  pronounced  by  our  Lord  to  be  unpar- 
donable ?  Are  not  the  general  spirit  of  the  gospel, 
many  striking  passages  throughout  the  Bible,  and 
the  obvious  meaning  of  our  Lord's  words  on  this 
subject,  clearly  adverse  to  such  a  construction? 

On  this  point,  the  Rev.  Editor  of  the  Christian 
Advocate,  and  the  author  of  the  Letters  on  the 
Sacrament  of  the  Lord's  Supper,  cannot  both  be 
right.  There  is  no  middle  ground.  We  must, 
by  adopting  one  opinion,  reject  the  opposite. 

How  then  shall  the  unlearned  ascertain  the 
truth  ?  Let  them  recur  to  the  Bible,  read,  medi- 
tate, and  determine,  and  if  they  do  err,  let  it  be 
on  the  side  of  mercy.  Those  who  are  most  ex- 
posed to  suffer,  from  an  erroneous  application  of 
our  Lord's  words,  should  be  the  most  assiduous 
in  getting  a  right  view  of  this  matter. 

Our  Divine  Master  was  meek  and  compassion- 
ate. His  chief  employment,  while  on  earth,  was 
*'  going  about  doing  good."  He  never  rejected 
the  penitent  and  believing  sinner,  whatever  his 
former  sins  may  have  been.  He  received  and 
pardoned  "  the  chief  of  sinners;"  the  proud  Pha- 
risee, and  the  covetous  Publican;  the  persecuting 
Saul,  and  the  woman  who  had  been  a  notorious 
sinner.  May  we  not  then  hope,  that,  if  the  Rev. 
Editor  of  the  Christian  Advocate,  on  further  con- 
sideration shall  find,  with  the  pious  Bishop  Por- 
teus,  that  the  construction  here  given  of  the  sin 
against  the  Holy  Ghost,  is  **  the  one  now  gene- 
ralli/  admitted  to  be  the  true  one,^^  he  will  add 
the  weight  of  his  opinion  to  that  of  the  respect- 
able authors  above  cited,  and  thus  sanction  the 
doctrine  maintained  in  "  the  Letters  on  the  Sacra- 


APPENDIX.  219 

ment  of  the  Lord's  Snpper,"  on  lliis  important 
point?  Surely  this  construction  is  far  less  "prac- 
tically dangerous,"  than  the  one  which  would 
attach  irremissibility  to  the  many  offences  of 
whicli  weak  mortals  are  capable,  and  which  they 
are  often  so  strongly  tempted  to  commit. 

On  further  reflection,  it  is  hoped,  that  the  candid 
Reviewer  of  the  Letters  on  the  Sacrament,  will 
yield  to  the  conviction  that  the  unpardonable  sin 
consists,  "  solely  and  exclusively,"  in  imputing  to 
the  agency  of  Satan  those  miracles  which  our 
Lord  and  his  disciples  performed  through  the 
power  and  influence  of  the  Holy  Spirit.  As  this 
construction  tends  to  convey  peace  and  comfort  to 
mistaken,  but  timid  penitents,  to  hearts  of  morbid 
sensibility,  labouring  under  the  fearful  apprehen- 
sion of  eternal  reprobation,  how  desirable  is  it  that 
such  hearts  should  be  relieved  from  a  dread,  often 
terminating  in  temporary  insanity,  and  which  is 
not  only  "practically  dangerous,''  but  awfully  so, 
to  numbers  who  have  not  access  to  those  sources 
of  correct  information,  which  would  at  once  en- 
lighten their  minds,  and  calm  their  fears,  on  a  sub- 
ject of  so  deep  interest,  and  such  personal  concern, 
to  every  candidate  for  happiness  here,  and  for 
glory  hereafter. 


THE    END. 


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